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LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON,  N.J. 

The  George  J.  Finney 

Collection  of  Shaker  Literature 

Given  in  Memory  of  His  Uncle 

The  Rev.  John  Clark  Finney 

Class  of  1907 


Digitized  by  the  Internet  Archive 

in  2011  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/testimonyofchrisOOyoun 


TESTIMONY 


CHRIST'S  SECOND  APPEARING, 

EXEMPLIFIED    BY   THE 

PRINCIPLES    AND    PRACTICE 


TRUE  CHURCH  OF  CHRIST. 


^  • 


HISTORY     bv,-B.5.Yo«„^s^G.(3kre, 


PROGRESSIVE  WORK  OF  GOD,  EXTENDING  FROM  THE  CREATION  OF 

MAN  TO  THE   "  H  A  RV  E  S  T,  "—COMPRISING  THE  FOUR 

GREAT  DISPENSATIONS  NOW  CONSUMMATING  IN  THE 

MILLENNIAL  CIIURCfl. 


'Now  has  come  Salvation,  and  Strength,  and  the  Kingdom  of  our  God,  and 
the  Power  of  his  Christ." — Rev.  xii.  10. 


ANTICHRISrS  KINGDOM, 


OR 

CHURCHES, 

CONTRASTED    WITH   THE 


CHURCH  OF  CHRIST'S  FIRST  AND 
SECOND  APPEARING, 

THE  KINGDOM  OF  THE  GOD  OF  HEAVEN. 


"  IN   THE   DAYS    OF   THESE   KINGS   SHALL   THE   GOD    OF   HeAVEN   SET   UP   A    KINGDOM, 
WHICH   SHALL   NEVER   BE   DESTROYED." Dan.  ii.  44. 


PUBLISHED  BY   THE   UNITED   SOCIETY, 

CALLED 

SHAKERS. 


FOURTH  EDITION. 


175 


VAN  BENTHUYSEN,  PRL\TER,  ALBANY,  1856 


PREFACE  TO  THE  FOURTH  EDITION. 


The  first  edition  of  this  work  was  printed  in  the  year  1808,  at 
Lebanon,  Warren  county,  Ohio,  But,  it  being  too  small  to  answer 
the  demand,  a  second  edition  was  printed  in  1810.  at  Albany, 
New-York,  with  such  improvements  as  were  found  expedient  for 
the  better  understanding  of  the  matters  therein  contained.  Also, 
a  third  edition  was  printed  in  Cincinnati,  Ohio,  in  the  year  1823. 

2.  This  work  was  written  and  sent  forth,  as  declaring  that 
spiritual  light  and  wisdom  sent  down  from  the  heavenly  orders 
above,  by  the  inspired  teachings  of  the  Holy  Spirit,  of  which  all  seeicor. 
the   faithful   members  of  this  society  are  living   witnesses,  by  "•  ^^'  '•^• 
practical  experience  of  the  power  and  efiicacy  of  the  principles 

thus  revealed. 

3.  The  idea  which  so  extensively  prevails,  that  all  inspired 
revelation  ceased  with  the  canon  of  Scripture,  is  inconsistent  with 
both  reason  and  Scripture.  It  is  not  unreasonable  to  suppose, 
that  the  spiritual  work  of  God  should  alone  remain  stationary, 
whilst  all  the  natural  arts  and  sciences  among  men,  are  continually 
improving  and  increasing,  by  newly  manifested  principles  of 
natural  light,  and  are  constantly  progressing  more  and  more,  by 
the  knowledge  and  further  application  of  the  original  principles 
from  whence  all  these  are  derived  ? 

4.  It  may  be  seen  by  every  attentive  observer,  that  these 
natural  revealments  and  improvements  are  now  more  frequent 
and  rapidly  developing  and  increasing,  in  the  present  age  and 
time,  than  in  any  preceding  age  of  the  world.  Therefore  we 
may  consistently  conclude,  that  the  spiritual  work  of  God  must 
be  increasing  and  improving  in  a  corresponding  progression,  or 
the  things  of  by  far  the  greatest  importance  will  be  left  behind ; 
for,  in  comparison  with  the  spiritual  work  of  redemption  and  sal- 
vation, all  earthly  knowledge,  and  all  natural  improvements, 
sink  into  insignificance. 

5.  For,  though  man  should  gain  all  the  natural  knowledge  in 
the  universe,  he  could  not  thereby  gain  either  the  knowledge  or 
power  of  salvation  from  sin,  nor  redemption  from  a  sinful  nature  ; 
because  the  world,  by  natural  wisdom,  never  did,  and  never  can,   Seeicor. 
knoio  God.     Hence  we  see  the  indispensable  necessity  of  a  con-  ^-  ^^• 
tinual  influx  and   application  of  Divine   principles,  in  order  to 

know  the  things  that  concern  the  eternal  welfare  of  the  soul,  and 
to  enable  man  "to  work  the  works  of  God;  "  and  these  can  only 


ICor  ii.  11. 


PREFACE    TO    THE 

be  received  by  tbe  revelation  of  the  Spirit  of  Grod ;  "for  the  things 
of  God,  knoweth  no  man,  but  the  Spirit  of  God." 

6.  In  no  part  of  the  Scriptures  can  the  least  intimation  be  found 
that  the  revelations  of  the  Divine  and.  Holy  Spirit  to  man  will 
ever  cease  ;  but  many  declarations  to  the  contrary.     Our  Saviour 

See  Luke,     says,  "If  ye,  being  evil,  know  how  to  give  good  gifts  to  your 

■"'    "  children :  how  much  more  shall  your  heavenly  Father  give  the 

Holy  Spirit  to  them  that  ask  him  ?  "    Such  as  deny  those  heavenly 

Seejas.  iv.  gifts,  have  not,  because  they  ask  not."     And  if  they  ask,  they 

^''^'  "receive  not,  because  they  ask  amiss,  that  they  may  consume 

(those  good  things)  upon   their    lusts:"  that  is  apply  them  to 

support  their  own  natural  desires.     Thus  the  Saviour  and  his 

Apostles  show  the  reason  of  that  general  barrenness  of  spiritual 

gifts  among  all  denominations.     But  ancient  prophecy  foretells  a 

wonderful  influx  of  spiritual  manifestations  "in  the  last  days." 

7.  Thus,  by  the  Prophet  Joel,  it  was  expressly  declared,  that 
See  Joel,  ii.  God  would  pour  out  his  Spirit  upon  all  flesh  :  and  that  a  wonder- 
^'  ^^'         ful  diffusion  of  spiritual  gifts,  and  great  signs  and  wonders  should 

be  manifested.  This  prophecy  was  quoted  by  the  Apostle  Peter, 
See  Acts,  as  particularly  applying  to  "the  last  days."  He  indeed  refers  it 
"■  ^^'  to  the  outpouring  of  the  Spirit  at  the  day  of  Pentecost.     But,  as 

Seel  Cor.    *^^  Apostle  testified  that  they  "knew  in  part,  and  prophesied  in 
xiii.9, 10.     part,  this  prophecy  could  be  but  in  part  fulfilled  under  that  dis- 
pensation.    Besides  this,  the  Spirit  was  far  from  being  poured 
out  upon  aU flesh  in  that  day. 

8.  But  Peter  foretells  a  much  greater  work,  "in  the  times  of 
refreshing  which  should  come  from  the  presence  of  the  Lord," 
in  a  future  dispensation,  which  he  calls  "the  times  of  restitution 
of  all  things,"  when  Jesus  (i.e.  the  Anointed  Saviour,)  should 

See  Rev.  again  be  sent  forth;  for  the  ^^restitution  of  all  thi?igs'^  could 
not  take  place  until  the  second  appearing  of  Christ,  which  is 
the  greatest  and  last  dispensation  that  will  be  ushered  into  the 
world. 

9.  This  dispensation  evidently  contains  those  last  days  fore- 
told in  the  prophecy  aforesaid.  In  these  days,  God  will  judge 
the  vrorld  in  righteousness,  and  appoint  all  things  and  beings  to 
their  proper  order  and  state,  which  will  be  justly  meted  out. 
This  work  being  the  ultimate  of  all  the  works  of  God  from  the 
creation  of  the  world,  cannot  be  efl"ected  without  the  manifesta- 
tions of  Divine  light  and  power,  greater  than  has   ever  before 

See  Mat.      taken  place  from  the  beginning ;  otherwise  "  the  harvest  of  the 
xiii.  30.        world,"  and  the  restitution  of  all  things^  cannot  be  accomplished 
thereby. 

10.  According  to  all  the  movements  of  Providence,  in  the 
civil,  political,  and  ecclesiastical  orders  of  the  world,  and  from 
the  general  and  earnest  expectation  of  all  classes  among  the 
human  race,  of  the  near  approach  of  some  great  and  marvelous 


xvi.  14  to 
end. 


FOURTH    EDITION. 

displays  of  Divine  power,  which  will  bring  the  world  to  its  con- 
summation, it  is  evident  that  the  "  great  day  of  God  AlmighUj" 
has  commenced  in  the  world. 

11.  Therefore,  in  the  .display  of  his  Divine  Providence,  He 
has  opened  the  avenues  of  correspondence  from  the  spirit-world 
to  mortals  on  earth,  and  poured  out  his  Spirit,  in  various  degrees, 
by  which  the  many  wonderful  events,  both  natural  and  spii'itual, 
have  been  brought  forth  in  the  natural  world.  And  these  dis- 
plays will  doubtless  continue  to  increase,  in  the  orders  of  both 
Providence  and  grace,  in  greater  and  more  spiritual  degrees,  of 
higher  and  higher  orders,  until  the  prophecy  will  be  fulfilled, 
that  the  Spirit  and  Divine  influence  will  be  "poured  out  upon 
all  flesh." 

12.  And  we  testify,  that  all  true  members  of  this  Society  are 
living  witnesses  that  the  great  and  last  dispensation  has  com- 
menced ;  and  that  the  marvelous  revelations,  spiritual  gifts, 
signs,  and  wonders,  predicted  to  take  place  "  in  the  last  daijs,^' 
have  been,  and  are  being,  fulfilled  in  so  plain  and  evident  a 
manner  as  cannot  be  disputed  by  any  rational  and  candid  mind. 

13.  This  order  of  people  originated  in  spiritual  and  Divine 
revelation  from  the  heavenly  orders  above ;  and  they  have  been 
continually  supported,  and  have  advanced  in  various  degrees,  by 
an  influx  of  Divine  revelations  and  heavenly  ministrations  with 
increasing  light,  adapted  to  their  state,  up  to  the  present  time. 

14.  But  it  was  foretold  by  the  spirit  of  prophecy,  years  before 
the  event  began,  that  a  wonderful  work  of  Divine  revelation  and 
heavenly  gifts,  light,  and  power,  would  take  place  in  and  among 
this  people,  in  the  fiftieth  year  after  the  gathering  together  of 
their  United  Society  commenced,  which  would  be  as  an  antetype 
of  the  ancient  Jewish  jubilee.  Accordingly,  during  the  year 
1838,  a  most  wonderful  manifestation  of  Divine  revelation  and 
heavenly  light  and  power,  simultaneously  commenced  in  the  two 
central  societies,  and  in  a  few  months  visited  every  branch  and 
family  of  the  people  called  Shakers,  throughout  the  land. 

15.  This  work  was  attended  with  all  those  operations  of  Di- 
vine light,  gifts,  and  power,  enumerated  by  the  Apostle  in  1  Cor. 
xii. ;  particularly  verses  seven  to  eleven,  inclusive.  These 
heavenly  gifts  being  adapted  to  all  states  and  circumstances, 
much  new  light  was  revealed  by  them  on  many  important  sub- 
jects. But  this  subject  is  more  fully  treated  of  in  Book  viii. 
chap.  xi. 

16.  But  we  will  here  just  state,  that  it  was  foretold,  in  these 
manifestations,  that  when  the  general  and  extraordinary  difi"usion 
of  those  spiritual  gifts  should,  in  some  measure,  cease  among 
the  Believers  in  the  present  dispensation  of  Christ's  second 
appearing,  that  then  similar  manifestations  would  go  forth  into 
the  wvorld,  and  operate  among  them  in  various  manners  according 


VI  PREFACE. 

to  their  state.*  Accordingly,  this  prophecy  has  been  evidently 
fulfilled,  and  is  fulfilling,  in  such  manner  as  to  demonstrate  its 
certain  truth. 

17.  By  the  means  of  these  manifestations,  so  great  a  degree 
of  important  light  has  been  received  into  the  minds  of  many  of 
oar  fellow  men,  upon  spiritual  subjects,  and  those  things  which 
concern  their  present  and  eternal  welfare,  that  they  appear  to  be 
better  prepared  than  heretofore,  more  fully  to  understand  and 
appreciate  the  doctrines  of  this  Society.  From  the  aforesaid 
manifestations,  together  with  our  own  experience  and  travel  for 
many  years,  in  the  principles  and  practice  of  this  community, 
as  in  the  subsequent  pages  set  forth,  much  increasing  light  has 
been  gained  upon  many  important  subjects. 

18.  Therefore  it  has  been  judged  expedient  to  issue  the 
present  edition,  with  such  further  illustrations  and  improvements 
as  to  us  appear  adapted  to  the  present  order  of  the  work  of  God, 
both  within  and  without  this  Society ;  it  thei-efore  has  been  pre- 
pared in  accordance  with  the  increasing  Divine  light  brought  forht 
among  us  by  those  inspired  manifestations  and  our  experience. 

19.  For  this  purpose,  the  work  throughout  has  been  critically 
examined  and  carefully  revised  by  the  primary  author,  with  such 
approved  and  experienced  assistance  as  appeared  proper  and 
necessary,  in  order  to  render  the  subjects  treated  of,  clear  to  the 
understanding  of  the  reader.  It  may  therefore  be  considered 
as  A  GENERAL  EXPOSITION  of  the  rudimental  principles,  faith, 
and  manner  of  life,  maintained  by  the  United  Society  of  people 
called  Shakers ;  yet  it  is  not  intended  as  a  creed  or  standard  of 
orthodoxy,  to  bind  the  faith  and  conscience  of  any  from  improve- 
ment ;  but  is  simply  a  manifestation  of  the  travel  and  light  of 
the  Church ;  leaving  the  door  still  open  as  heretofore,  for  any 
further  increase  that  may  be  made   manifest  by  heavenly  light. 

Seeisa.  ix.  For   it   is    according    to    our    faith,    "that    of    the  increase  of 
7,  &  Luke,  Christ's  kingdom,  to  order  aud  establish   it,  there  shall  be  no 
end. 

20.  And  now,  with  the  sincerest  desires  for  the  good  of  all 
mankind,  this  volume  is  most  earnestly  and  affectionately  pre- 
sented for  the  information  and  benefit  of  all  candid  inquirers 
after  truth,  of  every  nation,  sect,  and  denomination,  by 

BENJAMIN  S.  YOUNGS, 
CALVIN  GREEN. 

Watkrvleit,  {Wisdom's  VaUey')  J> 
near  Alhany,  State  of  New-  > 
York,  Dec.  1854.  ) 

*  It  should  be  distinctly  understood,  that  special  inspired  gifts  have  not  ceased, 
but  still  continue  among  this  people. 


PBEFACE  TO  THE  FIRST  EDITION. 


Many  have  undertaken  to  write  and  publish  concerning  the 
principles  and  practices  of  a  people,  who  are  called  Shakers, 
and  either  through  ignorance  or  prejudice  have  misrepresented 
both;  so  that  no  true  information,  from  this  quarter,  could  be 
obtained  by  those  who  desired  it.  Hence  many  have  become 
solicitous  of  having,  from  the  people  themselves,  a  correct  state- 
ment of  their  faith.  It  is,  therefore,  in  answer  to  the  repeated 
requests  of  the  unprejudiced  and  candid  part  of  mankind,  that 
the  following  work  has  been  written. 

2.  The  greatest  part  that  has  been  published  abroad  in  the 
world,  by  common  fame,  or  through  such  preachers  or  writers  as 
were  either  unacquainted  with  the  people,  or  actuated  by  a  spirit 
of  prejudice,  is  too  ridiculous,  absurd,  and  contradictory,  to  merit 
the  least  attention ;  nor  has  any  thing  been  published  that  meets 
our  approbation,  except  a  small  pamphlet,  entitled,  "  A  concise 
Statement  of  the  Principles  of  the  only  True  Church,"  Vfritten 
to  a  deaf  man,  by  particular  request,  and  printed  at  Bennington, 
Vermont,  in  the  year  1790 :  and  a  pamphlet  published  last  year, 
under  the  title  of  The  Kentiicky  Revival. 

3.  Some  things,  however,  have  been  published  from  a  spirit  of 
detraction  and  slander,  which  are  not  altogether  unworthy  of 
notice,  inasmuch  as  they  have  some  appearance  of  authority,  and 
claim  for  their  foundation,  certain  well  known  facts;  from  which 
undue  advantage  has  been  taken,  not  only  of  stating  facts  in  an 
imperfect  light,  but  also  of  adding  the  most  groundless  falsities. 

4.  These  remarks  will  justly  apply  to  most  of  the  assumed  ac- 
counts of  this  people  Avhich  have  been  and  are  circulated  in  mag- 
azines, pamphlets,  newspapers,  &c.,  [even  to  the  present  time, 
1856,]  with  some  honorable  exceptions,  which,  though  they  exhibit 
good  intentions,  are  more  or  less  deficient  of  competent  knowledge. 
It  is  not  our  design,  however,  to  notice  and  counterplead  particu- 
lar scandals  and  deceptions  of  this  sort,  sent  forth  from  evident 
malice,  envy,  or  ignorance.  On  the  contrary,  we  prefer  that 
such  should  die  the  natural  death  of  falsehood  and  deception. 
For  we  are  fully  assured  that  truth  will  stand ;  and  the  fabric 
built  thereon  will  appear  more  and  more  glorious,  and,  with  all 
honest  souls  that  trust  therein,  will  stand  for  ever.  While  false- 
hood and  deception  -^'iW  fail;  and  every  fabric  built,  or  attempted 


Vm  PREFACE   TO   THE 

to  be  supported  thereon,  will  more  and  more  appear  in  all  its 
hideous  deformity,  and,  with  all  that  continue  to  trust  therein, 
will  ultimately /a/Z,  to  rise  no  more  forever. 

5.  Long  experience  and  observation,  however,  have  afforded 
sufficient  evidence,  that  the  most  eminently  virtuous  and  useful 
characters  on  earth,  have  been  the  most  scandalized  and  traduced 
by  the  tongue  of  common  fame ;  insomuch  that  men  of  prudence 
and  candor,  in  many  cases,  are  able  to  see  through  the  deception, 
and  reasonably  expect  the  best  where  the  worst  is  said. 

6.  Probably  no  work  of  Grod,  in  any  dispensation,  has  been 
more  misrepresented  than  the  present,  nor  any  people  more 
wrongly  reported ;  yet  it  is  no  unpleasing  reflection  to  us,  that, 
from  the  beginning  of  the  work  to  the  present  day,  we  have  never 
published  any  reply  to  any  of  those  reports,  (however  evil  and 
false  we  knew  them  to  be,)  either  in  defence  of  our  character,  or 
the  cause  we  have  espoused ;  but  have  peaceably  passed  on, 
without  regarding  them  any  more  than  if  they  had  not  been;  and 
that  for  the  following  reasons : 

7.  First.  Because  the  testimony  which  we  gladly  received, 
pointed  out  to  us  a  very  straight  and  narrow  way  of  self-denial 
and  mortification  to  all  that  natural  men  call  good  and  great, 
and  opened  to  us  that  hidden  treasure  which  we  esteemed  so  far 
beyond  any  thing  we  possessed,  or  wished  to  possess,  on  earth, 
that  we  were  willing  cheerfully  to  sacrifice  our  character  and  our 
all,  to  obtain  it ;  so  that  the  world  could  take  nothing  from  us 
that  we  were  unwilling  to  part  with  for  Christ's  sake  and  the 
Gospel. 

8.  Therefore,  whatever  evil  was  reported,  being  conscious  of 
our  innocence,  it  only  served  to  increase  our  consolation  in  Christ, 
and  afforded  an  increasing  evidence  to  the  candid  and  judicious, 
that  we  were  following  the  despised  footsteps  of  him  who  said, 
Blessed  are  ye  when  men  shall  revile  you.,  and.  "persecute  you, 
and  shall  say  all  manner  of  evil  against  you  falsely  for  my 
sake. 

9.  Secondly.  With  regard  to  the  defence  of  the  cause  in  which 
we  were  engaged.  We  had  long  been  weary  of  those  human 
creeds  and  confessions,  and  subtle  arguments,  written  in  defence 
of  divided  and  subdivided  parties,  which  for  many  ages  had  per- 
plexed the  human  race,  and,  in  the  end,  left  their  abettors  (and 
us  with  the  rest)  totally  destitute  of  the  real  power  of  salvation 
from  all  sin. 

10.  When,  therefore,  we  were  called  by  the  Grospel,  and 
received  that  anointing  power  which  bringeth  salvation,  we  were 
led  and  influenced  by  the  spirit  of  the  work,  (and  found  it  to  be 
a  point  of  wisdom,)  first  to  prove  for  ourselves,  the  faith  we  had 
received,  and  to  manifest  it  by  our  works,  as  the  greatest  con- 
firmation, both  to  ourselves  and  othex's,  that  the  work  was  verily 


FIRST    EDITION.  ix 

of  God,  before  we  could  feel  justified  in  giving  that  full  and  per- 
fect information  which  the  weight  and  importance  of  the  subject 
demands.  For,  until  it  was  sufficiently  proved,  that  the  Gospel 
which  we  had  received,  was,  in  its  own  nature,  productive  of  the 
work.-<  and  fruits  of  righteousness,  justice,  mercy  and  peace,  and 
that  it  was  planted  by  the  finger  of  God,  and  nourished  and  sup- 
ported by  his  wisdom  and  power,  separate  from,  and  wholly 
independent  of,  all  human  laws  and  creeds  of  men,  we  never  could 
with  a  just  confidence  and  propriety  say.  Thus  has  God  lorought. 

11.  The  Third,  and  most  weighty  reason  why  we  have  never 
made  any  reply  to  those  clamorous  reports,  and  given  a  public 
statement  of  our  fiiith  and  practice,  was,  that  we  could  not  have 
done  it  without  acting  contrary  to  the  order  of  God  in  every  dis- 
pensation of  his  work.  It  was  the  gift  of  God  to  Moses,  long 
after  the  flood,  to  record  the  lives  and  transactions  of  the 
Patriarchs ;  and  the  character  and  works  of  all  the  servants  of 
God.  always  remained  to  be  published  by  their  successors,  or 
those  who  enjoyed  the  fruits  of  their  labors;  for  no  testament  is 
of  force  while  the  testator  liveth. 

12.  Christ  Jesus,  while  engaged  in  the  work  of  his  ministry, 
strictly  charged  his  disciples  to  tell  no  man  that  he  ivas  the  Christ. 
And  many  things  were  said  and  done,  which  were  known  only  to 
his  disciples,  and  kept  closely  concealed,  to  prevent  the  vain  specu- 
lations of  the  world.  He  well  knew  the  inveterate  malice  of 
his  enemies,  who  were  continually  watching  for  something 
whereby  they  might  condemn  him  ;  and  at  last  they  accused  and 
condemned  him  as  a  blasphemer,  and  worthy  of  death,  for  inti- 
mating that  he  was  sent  of  God,  although  his  works  plainly  de- 
clared it. 

13.  It  is  also  evident,  that  the  testimony  of  the  Apostles  was 
verbal  for  years,  and  nothing  was  written  for  the  information  of 
those  who  were  unacquainted  with  the  work  of  Jesus  Christ,  or 
at  a  distance  from  where  the  first  scene  was  transacted,  until  the 
work  of  that  day  was  fully  established;  and  even  then,  their 
writings  and  sayings  were  far  from  being  common  ;  but  were 
kept  close,  and  spread  no  farther  than  the  operation  of  the  Spirit 
of  God  had  prepared  the  way  for  them  to  be  received  by  faith. 
Therefore  it  need  not  seem  strange,  if  the  circumstances  prece- 
ding the  public  opening  of  Christ's  secoyid  appearing,  should 
be  similar  to  those  of  \As  first  appearing. 

14.  The  second  a'ppcaring  of  Christ,  commonly  called  the 
Millennium,  or  latter  day  of  glory,  has  ever  been  considered 
as  a  period  of  the  greatest  importance  to  mankind  universally, 
inasmuch  as  all  the  prophecies  of  the  holy  Scriptures  were  then 
to  have  their  final  accomplishment;  and  every  threatening  of 
God  to  be  fully  executed  upon  the  ungodly  and  sinners,  in  the 
final  overthrow  of  their  unjust  and  oppressive  governments,  their 


PREFACE    TO    THE 

false  and  pernicious  superstitions,  and  all  their  unrighteous  works. 
On  the  other  hand,  all  the  promises  of  God  to  his  people,  were 
then  to  be  fulfilled,  in  their  final  redemption  from  all  the  sorrow- 
ful effects  of  the  fall;  in  building  them  up  in  holiness, 
righteousness,  everlasting  peace,  and  true  felicity ;  and  en- 
riching them  with  all  the  fulness  of  temporal  and  eternal 
goodness. 

15.  But  it  never  was  intended,  nor  could  it  be  expected,  upon 
any  principle  of  reason  or  truth,  that  all  those  things  should  be 
accomplished  at  once,  but,  according  to  the  usual  manner  of 
Grod's  working,  they  must  gradually  proceed  from  small  begin- 
nings, and  continue  to  operate  in  a  progressive  manner,  from  one 
degree  to  another,  as  a  small  seed  planted  in  its  proper  season, 
springs  up,  and  grows  into  a  tree.  The  beginning  of  this  great 
event  we  have  stated,  according  to  the  degree  and  measure  of 
what  has  already  taken  place.  And  although  it  may  appear  to 
some  as  a  day  of  small  things,  we  are,  nevertheless,  persuaded 
beyond  a  doubt,  that  the  same  who  has  begun  the  good  work, 
will  carry  ft  on  until  the  whole  be  accomplished. 

16.  It  is  reasonable  to  suppose  that  mankind,  so  long  im- 
posed upon  by  false  systems,  said  to  be  of  Divine  authority, 
will  be  very  cautious,  at  this  day,  of  receiving  any  thing  that 
bears  such  an  appearance.  And  therefore,  through  the  tender- 
ness and  mercy  of  God,  the  truth  and  revelation  of  Christ  is 
opened  answerable  to  the  weak  and  prejudiced  state  of  the 
world,  for  the  gain  and  edification  of  the  candid  seekers  after 
truth. 

17.  And,  as  the  special  call  of  God  to  all  who  are  seeking 
eternal  life,  is  to  free  themselves  from  the  pernicious  superstitions 
and  false  doctrines  of  antichrist,  before  they  can  receive  the  ever- 
lasting Gospel,  of  Christ's  kingdom,  therefore  it  is,  that  so  much 
of  the  following  work  is  taken  up  in  exposing  the  works  of 
antichrist,  during  his  dark  and  deplorable  reign  of  tivelve  hun- 
dred and  sixty  years,  in  order  that  souls  who  are  groaning  under 
bondage,  may  discover  the  cause,  and  be  released.  And  truly, 
when  the  whole  depth  of  that  antichristian  delusion  is  exposed, 
that  saying  will  be  fully  verified:   '^  And  they  that  dioell  on  the 

Rev.  xviJ     earth  shall  loonder,  ivhen  they  hehold  the  beast  that  was,  and  is 
not,  and  yet  is." 

18.  This  subject  might  have  been  comprised  in  much  less 
room  than  it  now  occupies,  were  it  not  that  mankind  have  been 
so  long  deceived  and  led  astray  by  a  false  influence,  instead  of 
being  guided  by  the  light  of  truth.  A  particular  account  of  the 
transactions  of  antichrist ,  during  his  reign,  must  be  sought  for 
in  the  history  of  those  who,  some  time  after  the  days  of  Jesus 
Christ,  and  his  Apostles,  took  the  dominion  in  the  aifairs  of  the 
Church,  and  established  a  false  religion,  under  the  pretence  of 


a 


FIRST    EDITION.  xi 

being  their  successors.  Therefore,  in  order  to  fully  expose  the 
dark  reign  of  that  power,  which  has  so  long  triumphed  in  dis- 
guise, under  the  sacred  name  of  Jesus  Christ,  it  appeared  neces- 
sary to  make  large  extracts  from  some  of  the  most  noted  eccle- 
siastical writers,  that  when  facts  are  established  by  the  testimony 
of  these  writers,  in  their  own  words,  they  may  not  be  disputed. 

19.  In  treating  on  this  dark  period,  we  have  extracted  some 
of  the  most  interesting  facts  from  Mosheim's  Ecclesiastical 
History,  Robinson's  Ecclesiastical  Researches,  and  from  The 
Works  o/Lardner.  And  on  various  occasions  we  have  quoted 
from  Newton,  Robertson,  Edwards,  Boston,  Seu-cll,  Wesley, 
Wilbcrforce,  and  others.  Most  of  the  historical  writers  whom 
we  have  quoted,  are  well  known,  and  highly  esteemed ;  nor 
have  we  any  knowledge  that  their  veracity  was  ever  called  in 
question  by  the  learned.* 

20.  The  work  which  God  purposed  to  do  in  the  latter  days, 
was  not  to  be  according  to  the  systems  of  human  invention 
known  and  understood  among  men;  but  was  to  be  a  strange 
xoork  ;  and  the  act  which  he  intended  to  bring  to  pass,  was  to 
be  a  strange  act,  even  "  A  marvelous  work  and  a  won- 
der.'' Neither  was  Christ  to  come  in  order  to  establish  any  of 
those  systems  of  man's  building  that  should  be  found  on  earth 
at  his  appearing  ;  but  in  the  progress  of  his  strange  work  he  will 
most  certainly  consume  them  all.  Therefore  said  the  Prophet, 
"  jBe  ye  not  mockers,  lest  your  bands  be  made  strong:  for  I  have 
heard  from  the  Lord  God  of  hosts  a  consu7nptio?i  everi  deter- 
mined upon  the  lohole  earths  And  hence  the  warning  of  the 
Apostle :  "  Behold,  ye  despisers,  and  ivondcr,  and  perish ;  for  I 
work  a  work  in  your  days,  a  work  which  ye  shall  in  nowise  be- 
lieve, though  a  man  declare  it  unto  you^ 

21.  In  the  time  of  Christ's  first  appearing,  the  Jews,  who 
called  themselves  God's  chosen  people,  were  looking  for  a  Sa- 
viour to  appear  in  royal  splendor,  surpassing  all  temporal 
monarchs;  but  behold,  he  appeared  in  a  man,  and  took  on  him 
the  form  of  a  servant.  Again,  those  who  called  themselves 
Christians,  expected  him,  in  the  second  advent,  to  appear  in  the 
form  of  a  man,  far  surpassing  all  earthly  beings  in  pomp,  gran- 

*  The  largest  extracts  are  made  from  the  three  first  mentioned  writers,  whoso 
works  are  supported  from  the  best  authorities  of  ancient  and  modem  history.  John 
Lawrence  Mosheim  was  a  Lutheran  priest,  and  Chancellor  of  the  University 
of  Gottingcn,  in  Germany,  the  seat  of  the  Reformation.  His  Ecclesiastical 
History  w&s  translated  from  the  original  Latin  by  Archibald  Maclaine,  DD. 
The  extracts  are  from  the  Philadelphia  edition,  printed  in  1797,  in  six  octavo 
volumes.  Those  from  Robinson's  Ecclesiastical  Researches,  are  from  a  Euro- 
pean edition,  printed  at  Cambridge,  in  1792,  a  very  valuable  production,  of  one 
quarto  volume.  The  writings  of  Dr.  Lardncr  are  held  in  high  estimation  by 
modern  historians  in  general ;  the  extracts  are  from  the  London  edition  of  his 
works,  printed  in  178S,  eleven  octavo  volumes. 

In  this  [fourth]  edition,  large  extracts  are  made  from  the  Ecclesiastical  His- 
tories of  Milncr,  Jones,  and  others. 


Xii  PKEPACE    TO    THE 

deur,  and  warlike  power,  and  behold,  the  humble  Saviour  was 
manifested  in  the  form  and  likeness  of  a  woma'ii,  and  assumed 
the  appearance  of  a  handmaid. 

22.  Thus,  as  the  heavens  are  high  above  the  earth,  so  are  the 
thouo-hts  and  imaginations  of  man  above  all  that  is  called  God  ; 
and  as  far  as  virtue  is  below  vice  in  the  carnal  sense  of  the 
wicked,  so  far  is  the  way  of  God  below  all  the  ways  that  ever 
man  contrived,  by  which  all  the  carnal  works  and  inventions  of 
man  will  be  supplanted ;  and  therefore,  in  the  eyes  of  man, 
the  real  work  of  Grod  will  ever  appear  strange  and  unaccountable. 

28.  Sixty  years  have  now  passed  since  the  beginning  of  this 
work  in  England;  twenty-eight  years  since  it  began  in  America  ; 
twenty  years  since  the  gathering  of  the  Church ;  and  sixteen 
years  since  the  Church  was  established  in  her  present  order  and 
spirit  of  government.  And  in  all  this  time  of  sixty  years,  the 
testimony  has  been  verbal,  and  those  who  were  faithful  in  it 
increased  in  further  light  and  understanding,  and  in  power  and 
harmony,  from  time  to  time,  without  any  written  creed,  relating 
to  themselves,  or  any  written  testimony  in  defence  of  their  cause, 
or  for  the  public  information  of  others. 

24.  Nor  is  this  present  publication  to  be  considered  as  any 
creed  to  bind  or  influence  the  faith  or  practice  of  the  Church, 
to  prevent  a  further  increase ;  but  as  the  first  public  testimony 
in  writing,  containing  a  true  statement  of  the  fundamental 
principles  and  reasons  of  our  faith  and  practice,  according  to 
the  measure  of  our  present  light  and  understanding. 

25.  Whatever  is  written  on  any  subject,  must  have  respect  to 
some  foundation  or  first  principles;  and,  as  the  living  power  of 
God  was  first  ministered,  in  this  latter  day,  for  the  purpose  of 
destroying  the  false  foundation  and  pernicious  principles  of 
antichrist ;  so  the  work  itself  appeared  like  madness  and  folly 
to  such  as  stood  on  that  foundation.  And  in  no  better  light 
would  any  icritten  account  of  it  have  appeared,  nor  in  truth, 
could  any  thing  satisfactory  be  written,  until  this  necessary 
work  of  preparation  was  accomplished,  and  the  substance  of 
what  was  to  follow  had  come  to  a  sufficient  degree  of  maturity. 

26.  But  since  the  subjects  of  the  work  have  been  broken  off 
from  their  false  foundation,  and  built  upon  the  foundation  of  the 
present  revelation  of  Christ,  and  are  raised  up  in  the  order  of  a 
spiritual  house,  to  that  degree  of  righteousness,  peace,  and 
union,  which  they  visibly  manifest,  every  thing  has  assumed 
a  different  apppearance;  so  that  time  and  circumstances  have 
rendered  it  proper  to  state ''  those  different  operations  and 
degrees  of  the  work  in  their  true  nature  and  character. 

27.  And,  as  those  first  operations  of  the  power  of  God,  in 
destroying  the  foundation  of  error  and  vice,  exhibited  many  out- 
ward appearances  which  looked  like  confusion  and  wild  disorder, 


FIRST   EDITION.  xiu 

owing  to  the  mixture  of  human  depravity  and  false  ideas,  both 
in  the  subjects  of  the  work,  and  in  spectators,  and  gave  occa- 
sion to  innumerable  false  conjectures,  and  groundless  reports, 
which  may  have  obtained  some  degree  of  credit  at  a  distance  ; 
it  therefore  seems  necessary,  at  this  time,  to  give  this  public 
testimony  of  facts,  that  the  truth  of  things  may  be  estab- 
lished, and  every  necessary  satisfaction  be  afforded  to  mankind 
upon  the  authority  of  those  who  have  had  a  perfect  under- 
standing of  the  work,  from  its  earliest  rise,  either  from  their 
own  certain  knowledge,  or  from  their  most  intimate  acquaint- 
ance and  near  relation  to  those  who  were  eye  and  ear 
witnesses  of  all  the  most  important  matters  from  the  beginning. 

28.  The  present  publication  may  serve  to  convey  general  infor- 
mation to  the  unprejudiced  mind,  and  enlighten  the  understand- 
ing ;  yet  certain  it  is,  that  the  true  knowledge  and  internal 
power  by  which  we  are  saved  from  the  torrent  of  human  deprav- 
ity, cannot  be  conveyed  by  letters,  so  as  to  be  comprehended  by 
the  wisdom  of  man ;  nor  can  any  attain  that  treasure  through 
any  other  medium  than  that  which  is  given  of  God  in  the  order 
of  his  grace. 

29.  Although  we  do  not  despise  the  rules  of  rhetoric  estab- 
lished among  the  learned,  yet  we  have  taken  no  pains  to  adapt 
either  our  manner  or  style  to  the  refined  taste  of  the  present 
age.  If  any  choose  to  criticise  or  find  fault  on  this  account, 
they  are  at  liberty,  we  intend  neither  vindication  nor  defence 
on  this  ground  ;  nor  do  we  suppose  that  any  but  vain  cavillers 
will  be  carried  away  with  empty  speculations  of  that  nature,  so 
long  as  the  matter  is  clear,  and  the  language  such  as  sufiiciently 
conveys  our  ideas. 

30.  As  the  unlearned  canr.ot  comprehend  the  learning  of  the 
learned,  unless  they  are  taught  by  those  who  are  learned;  so 
neither  can  the  learned  nor  unlearned  comprehend  the  work  of 
God,  unless  they  are  taught  by  those  who  are  in  it.  Our  princi- 
pal aim  has  been  to  open  matters  so  as  to  be  understood,  and 
we  believe  we  have  succeeded  sufficient  to  satisfy  every  candid 
inquiring  mind. 

31.  The  statements  set  forth  in  the  following  works,  are  con- 
firmed by  three  kinds  of  evidence:  First,  the  Holy  Scriptures; 
second,  the  general  consent  of  ecclesiastical  history;  and  third, 
the  testimony  of  living  witnesses,  in  the  pi*esent  day.  And,  as 
all  that  took  place  from  the  beginning,  had  respect  to  the  latter 
day ;  so  it  is  a  matter  of  the  highest  importance  to  know  what 
God  has  actually  accomplished  in  the  present  day ;  and  there- 
fore the  testimony  of  living  witnesses,  is  considered  of  the  highest 
authority,  and  superior  to  any  written  record  whatever. 

32.  We  are  far  from  expecting,  or  even  wishing,  any  of  our 
writing  to  supersede  the  necessity  of  a  living  testimony,  or  in 


PREFACE. 

anywise  to  prevent  a  further  increase  of  light  and  understanding 
in  the  things  of  God.  As  far  as  the  builder  is  superior  to  the 
thing  which  he  builds,  so  far  the  living  subjects  of  the  work  of 
Grod,  stand  forever  superior  to  any  thing  that  they  can  possibly 
comprise  in  letters.  The  living  testimony  of  God  is  not  of  the 
letter,  but  of  the  Spirit:  for  the  letter  ikilleth,  but  the  Spirit 
giveth  life. 

33.  And  as  it  is  certain  that  the  work  of  the  latter  day,  spoken 
of  by  all  the  Prophets,  has  verily  commenced ;  therefore  we  are 
fully  persuaded,  that  the  true  knowledge  of  God  will  increase, 
from  one  degree  to  another,  until  the  full  manifestation  of  his 
glory.  And  for  this  purpose  God  will  continue  to  raise  up 
chosen  witnesses,  to  give  the  knowledge  of  salvation  to  those  who 
sit  in  darkness,  until  the  whole  of  his  work  be  accomplished. 
Therefore,  for  the  more  clear  and  perfect  understanding  of  many 
things  which  are  here  but  briefly  stated,  we  respectfully  refer 
the  candid  reader  to  those  who  keep  the  commandments  of  God 
and  have  the  Testimony  of  Jesus  Christ. 

DAVID  DARROW, 
JOHN  MEACHAM, 
BENJAMIN  S.  YOUNGS. 

Lebanon,  Miami  Country,  Slate  ) 
of  Ohio,  1st  of  Dec.  1808.       5 

Note.  David  Darrow,  now  in  the  59th  year  of  his  age,  was 
among  the  first  in  America  who  received  the  testimony  of  the 
Gospel,  in  the  year  1780.  John  Meacham  (being  then  a  youth, 
under  the  care  of  his  father  Joseph  Meacham,  in  union  with 
the  family)  received  the  testimony  the  same  year,  1780,  and  is 
now  in  the  39th  year  of  his  age.  Benjamin  S.  Youngs 
received  the  testimony  in  the  year  1794,  and  is  now  in  the  35th 
year  of  his  age.  It  is  proper  to  remark,  that  the  two  first-named, 
were  co-laborers  in  forming,  and  also  leading  Elders  in  support- 
ing, the  several  societies  of  this  community  in  the  Western  States, 
and  signed  their  names  not  as  authors,  but  as  counsellors,  and  as 
sanctioning  the  work. 


CONTENTS. 


Page. 

Preface  to  the  Fourth  Edition, iii 

Preface  to  the  First  Edition, vii 

Introduction, xxi 

BOOK  I. 

The  Patriarchal  Dispensation. — The  State  of  Man  from  his  First 

Creation  until  Christ. 
Chap. 

I.  The  Order  of  the  Visible  Creation, 1 

II.  The  State  of  Man  in  his  Primitive  Creation,  -         -         .  5 

III.  The  Nature  and  Effects  of  the  Fall  of  Man  from  his  first 

Kectitude, 10 

IV.  The  Mystery  of  Iniquity ;  or  the  Man  of  Sin  Revealed :  His 

Rise  in  the  Fall  of  Man,  by  the  Subversion  of  the  original 

Order  and  Law  of  God      ......  jg 

V.  Further  Illustrations  of  the  Mystery  of  Iniquity,         -         -  23 

YI.  The  Mystery  of  Iniquity  further  Revealed,      ...  27 

YII,  The  Deceptive  Operations  of  the  Man  of  Sin,     -         -         -  32 

VIII.  The  Principal  Seat  of  Human  Depravity,         ...  37 

IX.  The  Cause  of  the  Destruction  of  the  Old  World,          -         -  42 

X.  The  Call  of  God  to  Abraham:    What  it  signified,     -         -  47 

BOOK  II. 

I.  The  Figurative  Import  of  the  Mosaic  Dispensation,     -         -  53 
II.  The  Mosaic  Law :  Wherein  it  was  fulfilled  by  the  Law  of 

Grace,  through  Jesus  Christ,      .....  53 
III.  The  State   of  all  Mankind  before  the  First  Appearing  of 

Christ,  by  which  Salvation  is  revealed,   -         -         -         -  63 

BOOK  III. 

The  Dispensation  of  the  First  Appearing  of  Christ. — The  Beginning 
and  Work  of  a  New  Creation. 

I.  Jesus  Christ  preceded  and  introduced  by  John  the  Baptist,  73 

II.  The  Ministry  of  Jesus  Christ,  the  Anointed,   ...  78 

III.  The  Institution  of  the  Primitive  Church,    -         -         -         -  83 

IV.  The  Cross  maintained  by  the  Primitive  Church,        -        -  89 


XVI  CONTENTS. 

Chap.  Page. 

V.  Permissions  and  Instructions  to  those  wlio  choose,  a  Married 

Life,    ----..---                -         -  95 

YI.  The  Attainments  of  the  Primitive  Church,      -         -         .  102 

VII.  The  Order  and  Power  of  the  Primitive  Church,            -         -  108 

VIII.  The  Rise  and  Dominion  of  Antichrist  predicted,       -         -  115 

BOOK  IV. 

Tlie  Rise  and  Progress  of  AntichrisV s  Kingdom. 

I.  The  Work  of  Antichrist,  by  False  Teachers,       -         -         -     119 
II.  The  Work  of  Antichrist,  by  Egyptian  Philosophers,  in  the 

Second  Century,       ....---         126 

III.  The  Difference  of  Faith  and  Practice  between  the  Orthodox 

and  the  Heretics,  in  the  Second  Century,        ...     131 

IV.  The  First  Distinction  between  Catholics  and  Heretics  in  the 

Second  Century,       ...-..-         133 
V.  Charges  brought  against  the  Christians,  called  Heretics,  in 

the  Second  and  Third  Centuries,     .         -         -         .         -     1B8 
VI.  Particular  Distinction  between  the  Characters  of  Catholics 

and  Heretics  in  the  Second  and  Third  Centuries,         -         144 
VII.  The  Church  of  Antichrist,  established  by  Roman  Emperors, 

in  the  Fourth  and  Fifth  Centuries,         ....     148 
VIII.  The  true  Character  of  Constantine  and  his  Successors,      -         154 
IX.  General  Character  of  the  Catholic  Church,  in  the  Second, 

Third,  and  Fourth  Centuries, 160 

X.  The  Persecuting  Spirit  of  the  Catholic  Church,  in  the  Third 

and  Fourth  Centuries,       -....-         168 
XI.  Progress   and   Doctrines   of  the   Catholic    Church,  in  the 

Fourth    Century,  - 172 

XII.  The  Doctrines  and  Order  of  the  Catholic  Church,  Estab- 
lished in  the  Fifth  Century, 178 

BOOK  V. 

The  Reign  and  Dominion  of  Antichrist. 

I.  TheBeginningofthe  Reign  of  Antichrist,  in  the  Fifth  Century,     187 
II.   The  Catholic  Gospel  propagated  under  the  Reign   of  Anti- 
christ, from  the  Fifth  to  the  Eighth  Century,     -         -         192 

III.  Violent  Means  of  spreading  the  Catholic  Gospel,  by  Char- 

lemagne and   his   Successors,  in   the   Ninth   and  Tenth 
Centuries,  --.-..---     197 

IV.  Continuation  of  the    Means    of   Propagating  the  Catholic 

Gospel,  in  the  Eleventh  and  Twelfth  Centuries.    -         -  200 

V.  The  Crusades,  or  Holy  Wars, 205 

VI.  The   Abominations    and    Persecutions    of   the    Mother   of 

Harlots, 210 


CONTENTS.  XVU 

Chap.  Page. 

VII.  The  Bloody  Cruelties  of  the  Beastly  Power  of  Antichrist,  215 
VIII.  The  Increasing  Cruelties  and  Perseciiting  Wars  of  the  Anti- 

christian  Beast,    ---.----  219 

IX.  The  Proximate  Causes  of  the  Reformation,     -         -         -  227 

BOOK  VI. 

The  Grand  Division  in  the  Kingdom  of  Antichrist,  called  the 
Reformation. 

I.  The   Cause   and  First   Means   of  Reforming   the   Catholic 

Church, 233 

II.  The  Final  Division  between  Papists  and  Protestants,        -  241 

III.  Fruits  and  Effects  of  the  Protestant  Gospel,       -         -         -  247 

IV.  Reformed  Churches  established  by  the  Works  of  Antichrist,  253 
V.  Vehement  Controversies  between  the  First  Reformers,         -  259 

VI.  Particular  Changes  effected  by  the  Reformation,      -         -  265 
VII.  The  Cross  of  Christ  rejected  by  the  Protestant  Reformers,  270 

VIII.  Protestant  Doctrines  concerning  Marriage  and  Continence,  275 

IX.  Protestant  Changes,  concerning  Discipline,  Rites,  and  Titles,  283 

X.  The  Persecuting  Spirit  of  the  Protestant  Reformers,         -  291 
XI.  The  Persecuting  Spirit  of  John  Calvin  and  his  Followers,  and 

other  Reformers,  ...--..  299 

XII.  The  Persecution  of  the  Quakers,  in  England  and  America,  in 

the  Seventeenth  Century, 308 

BOOK  VII. 

The  Kxtent  and  Duration  of  what  is  called  the  Christian  World. 

I.  Worldly  Christians   contrasted  with  Virtuous   Believers   in 

Christ, 317 

II.  Virtuous  Believers,  in  every  Age  of  the  Christian  Era,  com- 

pared with  Worldly  Christian  Professors,    -         -         -         322 

III.  Remarks  on  the  Present  State  of  the  Christian  World,         -     328 

IV.  Protestantism,  the  System  of  the  Second  Beast,  "which  came 

up  out  of  the  Earth," 336 

V.  Remarks  on  the  Past  and  Present  State  of  the  Witnesses  of 

Truth, 341 

VII.  Remarks  concerning  Quakers,  French  Prophets,  and  other 

Modern  Sects, 351 

BOOK  VIII. 

The  Dispensation  of  the  Second  Appearing  of  Christ:  The  Finishing 
Work  of  the  New  Creation. 

I.  Remarks  on  the  Spirit  of  Prophecy,  respecting  the  Time  of 

Christ's  Second  Appearing, 359 

2* 


Xviii  CONTENTS. 

Chap. 

II.  The  Place  of  Christ's  Kingdom,  and  Manner  of  his  Work,  365 

III.  The  Manner  of  Christ's  Second  Appearing,         -         -         -  370 

IV.  The  True  Character  of  the  Church  of  Christ,  -         -         -  375 
V.  The  Foundation  Pillars  of  the  Church  of  Christ,         -         -  379 

VI.  The  Parentage  of  the  Church  of  Christ,         -         -         -  385 

VII,  Types  and  Prophecies  fulfilled  in  the  Two  Foundation  Pillars,  390 
VIII.  Prophecies  and  Promises  fulfilled  in  the  Parentage  of  the  New 

Creation, 399 

IX.  Visions  and  Revelations  relating  to  the  Mother  of  the  New 

Creation, 408 

X.  Evidences  accompanying  the  Second  Appearing  of  Christ,  414 

XI.  Remarks  on  the  Evidence  of  Christ's  Second  Appearing,     -  426 

XII.  Progress  of  the  Church  in  Gospel  Order,         ...  433 

XIII.  The  Church  established  in  Gospel  Order,  ....  441 

XIV.  Prophecies  and  Promises  fulfilling  in  the  present  increasing 

Work  of  Christ's  Kingdom, 450 

XV.  A  Short  Calculation  of  the  Principal  Prophecies  relating  to 

the  Latter  Day, 459 

BOOK  IX.— Part  I. 

The  Order  of  Deity,  and  the  Corresponding  Order  of  Christ, 

Revealed. 

I.  The  Revelation  of  the  Eternal  and  Divine  Spirit,     -         -         467 

II.  The  Revelation  of  Jesus  Christ,  the  Beginning  of  the  New 

Creation  of  God, 475 

III.  An  Illustration  of  the  Production  of  Preternatural  Births ; 

that  is,  Births  by  Direction  of  Supernatural  Agency;  or 

those  in  the  chosen  Line  of  Promise. — Section  1.         -  480 

Section  2. — The  Subject  further  Illustrated,        ...  487 

IV.  The  Coming  of  Christ,  a  Spiritual  Work,        -         -         -  495 

Part  II. 

A  Compendious  View  of  the  Order  in  Deity  as  revealed  in  the 
Second  Appearing  of  Christ. 

I.  The  Order  of  Deity,  Male  and  Female,  in  whose  Image  Man 

was  created,  .-.--...     503 

II.  Christ  Manifested  in  the  Order  of  Male  and  Female,         -         512 

III.  Revelations  concerning  the'  Appearing  of  Christ  in  the  Line 

of  the  Female,  ..--...         521 

IV.  Inconsistency  of  the  Doctrine  of  the  Trinity  with  all  the 

Manifestations  of  God, 528 

V.  Summary  Remarks  on  the  Order  in  Deity  and  consequent 

Manner  of  Man's  Redemption  in  Christ,     ...         533 


CONTENTS.  XiX 


BOOK  X. 


Practical  Principles  of  Believers  in  ChrisVs  Second  Appearing. 

Chap.  Page. 

I.  The  Order  of  God  in  the  Confession  and  Forgiveness  of  Sins,  539 

II.  The  Sufferings  of  Jesus  Christ,  in  the  Work  of  Regeneration,  548 

III.  The  New  and  Spiritual  Birth, 555 

IV.  The  Resurrection,  not  of  the  Body,  but  of  the  Soul ;  not 

Carnal,  but  Spiritual,     ---.-..  562 

V.  The  inconsistency  of  a  Carnal  Resurrection,    -         -         -  567 
VI.  Rational   and    Scriptural   Evidences   of  the   Gospel   being 
Preached,  and   a   Probationary  State   in  the  World   of 

Spirits. — Section  1. 572 

Section  2. — The  Subject  further  illustrated,    -         -         -  578 

VII.  The  Worship  of  God, 584 

VIII.  The  Holy  Scriptures, 588 

IX.  The  Gospel  Testimony;  or.  The  "Sharp  Sickle,"        -         -  596 

X.  The  Conclusion,  addressed  to  Yoimg  Believers,        -         -  607 
Appendix. — Brief  History  of  the  Rise  and  Progress  of  the 

United  Society, 615 

Location  of  the  different  Societies. 


INTRODUCTION. 


Whatever  degree  of  natural  wisdom  may  be  attained  by  those 
who  are  without  Christ  and  without  God  in  the  world,  certain  it 
is,  that  the  only  true  saving  knowledge  of  God  that  ever  was, 
or  ever  will  be,  communicated  to  man,  is  by  and  through  the 
revelatio7i  of  Jesus  Christ ;  and  therefore,  such  as  reject  Christ, 
and  take  their  own  wisdom  for  their  guide,  never  were,  and 
never  can  be,  saved  in  that  state. 

2.  And  in  no  better  situation  arc  those  who  profess  faith  in 
an  absent  Saviour, — who  believe  that  Christ  was  once  upon  earth, 
but  is  now  departed  to  some  remote  and  unknown  heaven,  where 
it  is  impossible  for  the  weak  capacities  of  mortals  to  reach  him  ; 
when,  in  truth,  nothing  but  the  real  and  abiding  presence  of 
Christ,  by  the  indwelling  of  his  Spirit,  ever  did,  or  ever  can  save 
one  soul. 

3.  And,  as  Christ  is  the  only  real  Saviour — the  only  true 
light  of  the  world,  to  lead  souls  into  the  knowledge  and  enjoy- 
ment of  God ;  and  as  there  is  no  other  name  or  substance  under 
heaven  given  among  men,  whereby  any  can  be  saved ;  it  follows, 
beyond  all  contradiction,  that,  until  Christ  made  his  appearance 
in  the  world,  the  world  was  in  darkness,  without  the  saving 
knowledge  of  God,  without  a  Saviour,  and  consequently  without 
salvation. 

II.  1.  Man  was  at  first  created  in  a  true  natural  state  and 
pronounced  good,  for  he  was  under  the  law  and  government  of 
God,  according  to  that  state.  But  having  violated  that  law,  he 
never  could  again  be  brought  into  his  true  order  and  line  of  sub- 
jection, until  God  sent  forth  his  own  Son  into  the  world  for  the  See  i  Cor. 
purpose  of  raising  him,  not  only  from  his  fall,  but  into  a  spiritual  47.'  '  ' 
state  and  order,  far  superior  to  the  natural. 

2.  It  is  true,  a  law  was  given  to  one  particular  nation,  by 
which  great  restrictions  were  laid  upon  that  lawless  disposition 
which  governs  man  in  his  fallen  state ;  but  it  availed  nothing  as 
to  the  redemption  of  the  soul  from  the  influence  of  that  disposition  ; 
nor  could  it  bring  any  into  that  perfect  obedience  with  which  God 
was  well  pleased ;  for  the  Law  having  a  shadow  of  good  things 

to  come,  and  not  the  very  image,  could  never  make  the  comers  Heb.  x.  i. 
thereunto  perfect. 

3.  But,  when  Christ  Jesus  made  his  appearance,  as  a  wise 
Legislator,  his  first  work  was  to  form  a  law  by  which  man  should 


Xxii  INTRODUCTION. 

be  ruled  and  governed ;  and  this  he  did,  by  his  exemplary  life 
and  doctrine.  And,  having  passed  through  the  world,  and  lived 
such  a  life  as  was  in  all  points  acceptable  to  Grod,  he  received 
that  power  and  authority,  as  the  Head  and  Ruler  of  the  human 
race,  by  which  he  could  righteously  demand  their  subjection, 
convince  them  of  the  evil  nature  of  sin,  and  justly  dispense 
rewards  and  punishments,  according  to  their  obedience  or  diso- 
bedience. 

III.  1.  The  law  and  government  which  Christ  established  in 
his  first  appearing,  did  not  so  immediately  and  extensively 
respect  this  present  world,  as  it  did  the  world  of  spirits.  Yet, 
before  he  could  extend  his  kingdom  to,  and  establish  his  power 
and  authority  in,  the  spiritual  world,  it  was  necessary  that  he 
should  first  pass  through  the  present  outward  world,  and  experi- 
ence a  feeling  of  all  the  trials  that  ever  had  been  experienced  by 
those  over  whom  he  was  appointed  Ruler,  that  he  might  open 

Heb.  ii.  11,  the   Way  for  them  to   enjoy  with  Him,   an  inheritance  in   the 

^^  heavenly  kingdom,  of  which  he  was  the  first-born.     Hence  he 

said  to  his  disciples,  /  go  to  prepare  a  place  for  you;  which 
implied  that  his  law,  and  the  order  of  his  government,  were  not 
yet  established  in  the  world  of  spirits. 

2.  It  was  also  necessary  that  Christ  should  open,  in  the 
present  world,  such  a  measure  of  the  nature  and  order  of  his 
government,  and  the  rudimental  laws  of  his  kingdom,  as  should 
subserve  his  future  purpose,  when  mankind  in  the  earthly  stage 
of  existence  in  his  second  appearing,  should  become  the  more 
immediate  objects  of  his  labor.     Hence   his  parable   of  a  man 

See  Luke,    going  into  a  far  country  to  receive  a  kingdom,  and  to  return  ; 

^'^•^^"  and  giving  to  each  of  his  servants  a  certain  sum,  according  to 
their  several  abilities,  saying,  Occupy  till  I  come. 

IV.  1.  During  the  time  of  this  preparatory  work  of  Jesus 
Christ,  in  establishing  his  law  and  order  in  the  spiritual  world,  this 
earth  was  a  seat  of  the  most  perfect  confusion,  injustice,  decep- 
tion and  cruelty;  which  was  properly  the  period  of  antichrist's 
reign  and  dominion.  And,  indeed,  that  corrupt  hierarchy  called 
the  Church,  which  pretended  to  have  the  power  of  salvation, 
and  assumed  all  the  authority  of  Christ  on  earth,  was,  in  reality, 

Rev.  xvm.  u  ^^g  habitation  of  devils,  and  the  hold  of  every  foul  spirit,  and 
a  cage  of  every  unclean  and  hateful  hird^  And  such  extrava- 
gant superstitions  prevailed,  during  this  period,  (as  through  the 
invisible  operations  of  God's  Providence,)  have  become  objects  of 
just  contempt  to  the  enlightened  part  of  mankind. 

2.  We  have  endeavored  to  state  with  satisfactory  clearness, 
the  origin  and  progress  of  that  system  of  iniquity,  under  the 
reign  of  antichrist,  which,  after  the  decline  and  final  apostasy  of 
the  primitive  Church,  became  predominant,  and,  under  the  false 
profession  of  Christianity  perverted  all  Christendom ;  and,  for 


INTRODUCTION.  XSm 

many  "dark   ages,"  filled  the  world  with  bitter   animosities, 
strifes,  confusion,  tyranny  and  blood. 

V.  1.  Our  aim  has  been,  to  show  that,  during  that  whole  deplor- 
able reign  of  apostasy  and  false  dominion,  there  neither  was,  nor 
could  possibly  exist,  the  true  Church  of  Christ  upon  earth.  No 
personal  opposition  to  any  particular  sect  or  denomination,  is  in 
the  least  intended. 

2.  During  the  "dark  ages,"  among  the  Catholics,  and  after- 
wards among  the  various  divisions  of  Protestants,  there  have 
been  many  noble  and  sincere  souls,  who  have  groaned  under  the 
oppression  of  the  prevailing  iniquities  of  their  times,  and  who 
have  labored,  according  to  their  best  light  and  power,  to  uphold 
virtue,  and  to  work  "  righteousness  in  the  earth;  "  and  such  will 
in  nowise  lose  their  reward  from  the  righteous  '■'■Judge  of  all.'''' 

VI.  1.  As  Christ  did  actually  go  to  prepare  a  place,  and  to 
receive  a  kingdom,  and  promised  to  return,  and  establish  his  law 
of  righteousness  and  order  on  this  earth ;  so  his  promise  is 
actually  fulfilling ;  and  the  most  striking  evidence  in  this  latter 
day,  that  he  has  gained  the  kingdom,  and  begun  to  set  it  up  on 
earth,  is  the  manifest  change  in  civil  government,  and  that 
spirit  of  toleration  and  liberty  in  matters  of  religion,  which 
began  to  take  place  about  the  close  of  the  seventeenth  century. 

2.  This  work  of  toleration  and  liberty  was  directed  in  the  order 
of  Divine  Providence,  and  gradually  increased,  until  liberty  of 
conscience,  and  the  rights  of  man,  were  permanently  established, 
by  the  liberal,  national  and  state  constitutions  of  these  United 
States  of  America. 

3.  Thus,  by  the  immediate  Providence  of  God,  the  way  was 
prepared  for  the  everlasting  Gospel  to  be  preached,  which  ha.s 
been  received  by  many;  and  '■'■the  kingdom  of  the  saints  of  the 
Most  High; "  so  long  predicted,  has  been  gradually  rising,  until 
it  is  permanently  established  in  this  favored  land. 

4.  Therefore,  for  the  sake  of  candid  inquirers  after  truth,  and 
especially  those  who  are  looking  for  that  work  of  full  salvation 
which  God  promised  to  accomplish  in  the  latter  days,  and  who 
have  not  the  opportunity  of  obtaining  personal  information,  we 
shall  consider  the  various  operations  of  the  M'ork  of  God,  in  its 
progressive  stages,  or  degrees,  both  providential  and  spiritual, 
from  the  first  creation  of  man  in  relation  to  this  important  event : 
and  '■'■let  him  that  readeth  u?iderstand." 

5.  By  an  attentive  review  of  the  Scriptures,  as  well  as  the 
general  history  of  the  world,  it  is  evident,  that  the  whole  mani- 
festation of  the  work  of  God,  from  "the  beginning,"  has  been  dis- 
played in  Four  general  Dispensations  of  Divine  Providence  and 
Grace,  successively  brought  forth  in  various  eras  and  orders,  each 
progressively  rising  into  higher  and  higher  degrees  of  greater 
and  increasing  perfection. 


Xxiv  INTRODUCTION. 

6.  All  these  Dispensations  and  degrees  of  development  and 
growth  of  order,  as  planned  in  Divine  wisdom,  are  now  ulti- 
mately perfecting  in  the  present  Dispensation  of  Christ's  Second 
Appearing,  which  is  the  Fourth  and  last ;  and  in  which  the  waters 
of  life  and  salvation  will  become  an  impassable  river,  as  shown  to 
the  Prophet  in  his  vision  of  the  holy  ivaters:  these,  after  four 

J.    p.   j^    successive  measures,  each  rising  higher  and  higher  upon  man, 
xivii.  1-12.    became  "a  river  that  could  not  be  passed  over." 

7.  Thus  will  it  be  in  the  work  of  this  Dispensation :  all  souls 
will  have  to  swim  in  the  waters  of  spiritual  life,  clear  of  all  attrac- 
tions from  the  corrupt  earthly  nature,  or  be  borne  down  by  them 

Seel  John,  and  sink  to  destruction  with  the  world.  But,  if  they  swim 
ii.  15,  17.  clear  of  the  attractions  of  the  world,  by  stripping  off  all  its 
corrupt  weights  and  the  defiled  clothing  of  nature,  the  holy 
waters  will  waft  them  to  the  heavenly  land  of  eternal 
LIFE.  For  in  the  manifestations  of  this  "great  and  last  day  of 
xvLi4^^  God  Almighty,"  the  work  of  God  will  be  consummated  to  the 
human  race;  as  it  is  written,  "In  the  days  of  the  voice  of  the 
seventh  angel,  when  he  shall  begin  to  sound,  the  mystery  of  God 
will  be  finished."  Each  of  the  aforesaid  "  days  "  doubtless  signi- 
fies a  new  era  of  increase  in  the  manifestations  of  God's  work, 
before  the  present  Dispensation  is  covipleted. 

8.  Therefore  this  Dispensation  is  ushered  in  and  brought  forth, 
by  the  voices  and  conjunctive  powers  of  the  seventh  trumpet. 
This  is  the  final  work,  and  brings  "the  time  of  the  end,"  fore- 
told to  the  Prophet  Daniel,  which  will  decide  the  destiny  of  all 

^•T-^sjSc  things,  and  the  ultimate  lot  of  all  souls  and  spirits.  For  these 
ahoVude^'  ^'^^sons,  the  present  volume  is  illustrated  according  to  the  re- 
v.^6.       '    spective  orders  of  the  aforesaid  pour  great  dispensations. 


Rev.  X.  7. 


See  Dan. 


THE    TESTIMONY 


CHRIST'S  SECOND  APPEARmG. 


BOOK  I. 

THE  PATRIARCHAL  DISPENSATION. 

THE  STATE  OF    MAN  FROM  HIS  FIRST  CREATION   UNTIL  CHRIST. 


CHAPTER   I. 

THE  ORDER  OP  THE  VISIBLE  CREATION. 

In  all  the  works  of  God  throughout  the  order  of  the  visible 
creation,  there  is  an  evident  relation  of  one  thing  to  another,  as 
the  eifect  is  related  to  its  cause ;  and  we  may  every  where 
see  one  thing  springing  out  of  another,  and  progressing  on 
to  still  higher  degrees  of  perfection. 

2.  This  is  manifest,  not  only  in  the  works  of  nature,  but  of 
art;  and  vipon  this  principle,  the  new  is  granted  to  be  superior 
to  the  old,  inasmuch  as  it  contains  all  the  useful  properties  of  the 
old  with  additional  increase. 

3.  It  is  not,  however,  our  design  to  reason  on  the  works  of 
nature  or  of  art,  any  further  than  as  they  serve  to  illustrate  the 
things  of  eternal  duration.  It  belongs  more  properly  to  men  of 
natural  wisdom,  to  search  out  the  properties  and  progress  of  that 
creation,  of  which  they  are  a  part. 

4.  But,  as  God  promised  to  create  new  heavens,  and  a  new 
earth,  wherein  should  dwell  righteo?is?iess,  and  as  the  new 
creation  stands  in  a  certain  sense  related  to  the  old,  being  formed 
out  of  it ;  therefore,  the  children  of  God  are  not  immediately 

1 


2  THE  ORDER  OF  THE  VISIBLE  CREATION.  B.   I. 

CHAP.  I.  created  in  that  character,  but  have  first  a  certain  relation  to  the 
chihlren  of  men,  until  by  the  spirit  and  power  of  Christ,  in  the 
fulfilment  of  the  promise  pertaining  to  the  new  creation,  they 
arise  out  of  the  old,  in  a  gradual  increase,  to  higher  degrees  of 
perfection. 

5.  Man,  in  his  natural  creation,  was  designed  for  a  higher 
purpose  than  merely  to  fill  up  the  momentary  scenes  of  the 
present  life.  An  evidence  of  this  truth  is  implanted  in  the 
breast  of  every  individual  possessed  of  common  rationality. 

6.  The  immortality  of  the  soul,  and  a  future  state  of  existence, 
is  a  sentiment  that  requires  no  other  argument  for  its  establish- 
ment than  the  hopes  and  prospects  of  every  rational  mind. 

7.  Hence  it  is,  that  natural  death,  or  the  departing  out  of  the 
active  scenes  of  this  world,  is,  of  all  objects  the  most  frightful, 
inasmuch  as  it  appears  to  put  an  end  to  man's  existence,  and  is 
the  strongest  argument  against  the  immortality  of  his  present 
state  of  being. 

8.  On  the  other  hand,  nothing  is  so  productive  of  joy  and 
triumph,  as  those  sensible  manifestations  from  a  world  of  spirits, 
which  at  times  operate  in  the  mind  of  man,  and  promise  a  durable 
felicity  in  a  future  state  of  existence. 

9.  Had  man  even  continued  in  the  order  in  which  he  was  at 
first  created,  he  could  never  have  been  established  in  any  precise 
measure  of  that  order,  because  the  very  order  itself  was  change- 
able, and  he  must  of  necessity  advance  to  some  higher  order,  or 
sink  into  an  inferior  state ;  much  less  could  his  natural  creation 
be  siipposed  to  stand  in  the  highest  degree  of  ■perfection  when  he 
had  fallen  from  God  into  a  state  of  sin  and  misery. 

10.  Eternal  life  was  but  an  object  of  hope  to  man  in  his  highest 
state  of  innocence ;  for  if  he  had  possessed  eternal  life,  he  must 
have  been  eternally  out  of  the  reach  of  death :  but  his  being 
subject  to  fall  into  a  state  of  death,  was  an  evidence  that  he  was 
only  as  yet,  in  a  state  of  probation,  and  of  course,  that  the  whole 
creation  of  man  was  unfinished,  and  had  not  yet  progressed  to 
the  ultimate  end  for  which  it  was  created. 

11.  When  God  promised  to  create  another  heaven  and  earth 
17'*'   ^^"      at  some  future  period,  saying,  '•'■Behold  I  create  new  heavens, 

and  a  neio  earth;''''  and  wjien  the  Apostle  said,  "  We  according 
2Pet.  iii.  to  his  promise,  look  for  neiv  heavens,  and  a  new  earth,  loherein 
dwclleth  righteous7iess  ;  "  it  is  evident  that  this  new  heaven  and 
earth  spoken  of  in  difi'erent  ages,  was  something  yet  to  be  created, 
therefore  none  could  possibly  reach  it,  but  through  those  revolu- 
tions which  should  lead  to  that  period. 

12.  It  is  certain  that  the  matter  which  composed  the  body  of 
man,  existed  before  the  human  body  was  formed ;  and  that 
matter  was  incapable  of  comprehending  its  intermediate  state, 
before  it  was  orsanized  into  human  form. 


13. 


B.  I.  THE  ORDER  OF  THE  VISIBLE  CREATION,  3 

13.  No  better  able  is  the  most  penetrating  mortal  to  conceive    ^h^P-  ^ 
the  real  nature  of  the  intermediate  state  of  man  between  the  old 

and  new  creations,  any  further  than  he  is  created  anew  accord-  John  iii.  3, 
ing  to  the  work  and  progress  of  the  new  creation.     And  what  lies 
beyond,  belongs  to  God  to  make  manifest  through  Christ,  by  the 
Gospel,  in  the  order  of  the  times  appointed. 

14.  Nothing  can  be  created  without  a  creator,  and  He  that 
formed  all  things  is  God :  He  is  hfore  all  things,  and  by  Him  q^^  ^  j- 
all  tJmigs    consist;   but  every  thing  in   its   own   order  has   a  i^- 
secondary  cause. 

15.  God  always  works  by  means  that  are  adapted  to  the  end. 
He  did  not  form  man  by  or  out  of  nothing,  but  out  of  the  dust; 
nor  are  the  human  species  created  or  propogated  by  or  out  of 
any  other  than  the  living  substance  of  man. 

16.  Therefore,  before  a  thing  can  be  created,  the  means  of  its 
creation  must  exist.     And  as  Jesus  Christ  was  promised  to  be 

the  immediate  Creator,  or  secondary  cause  of  the  7iew  heavens  Rev.  iii.  14. 
and  earth,  or  the  beginning  of  the  new  creatio?i;  so  the  future  coi, iii.  15, 
destiny  of  the  human  race   was  suspended    on  the  coming  of  i**- 
Christ. 

17.  The  coming  of  Christ  was  not  to  destroy  the  order  of  the 
visible  heavens  and  earth,  that  were  created  very  good  at  the 
beginning;  but  to  create  out  of  them  a  new  world,  or  ordej-  of 
things,  that  should  be  of  eternal  duration,  beyond  the  present. 

IS.  And   therefore    He    came    into    this    world,    and   passed  ^  ,  ... 
through  it,  and  did  the  work  his  Father  gave  him  to  do,  intro- 
ductory to  his  future  coming ;   and  having  laid  the  foundation  of 
that  order  of  eternal  duration,  his  message  by  his  servants,  in   ^ 
his  second  appearing,  is,  "  Coine;  for  all  things  are  now  ready.''   17. 
It   never  was   intended   by  the  Creator  that    any  part    of  his 
creation  should  be  redeemed  or   governed  by  a  power  foreign 
from   his    spirit ;    for   that  would   have    laid    a   foundation   for 
confusion,   and  showed  a  lack    of  wisdom  in    the  whole  order 
of    things;    which  may    be    observed    from    things    that    are 
natural. 

19.  But  God,  in  his  wisdom,  proportioned  to  every  part  of 
creation  its  own  internal  government,  without  dependence  on 
foreign  aid,  or  the  fear  of  foreign  invasion,  so  long  as  it  kept  the 
primitive  rectitude  of  its  creation. 

20.  And  therefore,  when  Jesus  came  into  the  world,  in  whom 
Christ  was  revealed,  as  the  Redeemer  and  Ruler  of  his  dominion, 
he  did  not  come  descending  through  the  air  from  some  remote 
part  of  space  ;  but,  being  born  into  the  old  creation,  he  was  com- 
missioned and  sent  from  God,  while  dwelling  in  the  midst  of  those 
whom  he  came  to  redeem,  and  over  whom  he  was  appointed  Ruler. 

21.  And  thus  was  fulfilled  the  words  of  the  prophet :   "  Out  of  Aiicah  v. 
thee  shall  he  come  forth  imto  me  that  is  to  he  Ruler  in  Israel.'''' 


4  THE  ORDER  OF  THE  VISIBLE  CREATION.  B.   I. 

CHAP.  I  Plainly  showing,  that,  in  the  order  of  things,  the  power  of 
redemption  would  arise  crut  of  that  creation  which  needed  a 
Redeemer. 

22.  Seeing,  then,  that  the  whole  of  God's  work  is  connected 
like  the  links  of  a  chain,  and  that  one  thing  rises  out  of  another 
hy  the  operations  of  His  spirit,  in  an  increasing  line,  from  begin- 
ning to  end  ;  it  will  be  proper  to  treat  of  things  in  their  true  and 
natural  order  as  they  arise,  from  age  to  age ;  from  which  the 
appearing  of  Christ,  first  and  last,  may  be  understood  in  its  true 
nature  and  dcsisrn. 


E.  I.     THE  STATE  OF  MAN  IN  HIS  PRIMITIVE  CREATION. 


CHAPTER  II. 

THE  STATE  OP  MAN  IN  HIS  PRIMITIVE  CREATION. 

All  things  were  made  and  created  for  the  honor  and  glory  of  chap.  li. 
the  invisible  First  Cause,  whom  we  call  God — the  Father  of 
angels  and  men  ;  a  Being  of  infinite  perfections  ;  eternal  and  un- 
changeable in  his  nature  and  purpose ;  from  everlasting  to  ever- 
lasting ;  possessing  almighty  power  and  wisdom ;  the  centre  of 
infinite  goodness ;  the  true  Spring  of  eternal  life,  and  the  only 
Source  of  true  happiness. 

2.  In  the  beginning,  God   set  in  order  the  creation  of  the 
visible   heavens   and   earth;   and   "made    every   plant   of  the  oen. ii. 4 
field  before  it   vjas  in  the  earth,  and  every  herb  of  the  field  5. 
before  it  grew ;  for  the  Lord  God  had  not  caused  it  to  rain  upon 

the  earth." 

3.  By  which  it  may  be  understood,  that  God  reserved  the 
times  and  seasons  in  his  own  power;  for,  although  it  was  said, 

'■'■Let  the  earth  bring  forth  grass,  the  herb  yielding  seed,  aiid  chap.  i.  ii. 
the  frxdt  tree  yielding  fruit  afier  his  kind,  whose  seed  is  in 
itself,  upon  the  earth:  and  it  was  so;"  yet  it  was  not 
INSTANTLY  SO.  The  earth  could  not  bring  forth  grass,  nor  the 
herb  yield  seed,  nor  the  fruit  tree  yield  fruit,  any  otherwise  than 
according  to  the  laws  of  creation  established  in  each  particular 
thing,  whose  seed  was  in  itself  after  its  own  kind ;  and  accord- 
ing to  the  order  of  times  and  seasons  appointed  by  the  Creator, 
in  the  law  of  nature. 

4.  This  was  the  law  and  order  established  in  the  vegetable 
creation;  and  every  thing  was  beautiful  after  its  kind,  and  in  its 
times  and  seasons.     "  And.  God.  saw  that  it  teas  good.'''' 

5.  Therefore  no  inferior  law  could  be  given  to  any  superior 
part  of  the  creation ;  but  each  part  of  the  creation  must  be 
regulated  by  a  law  equal  to  its  own  inferior  or  superior  dignity, 
that  the  whole  might  operate  in  one  harmonious  concert  with  the 
first  moving  cause. 

6.  "And  God  created  every  living  ci-eature  which  the  waters   Gen. i. 21, 
brought  forth  abundantly,  after  their  kind ;  and  every  winged 

fowl  after  his  kind;  and  God  blessed  them,  saying,  "  Be  fruit- 
ful and  ??mltiply,  and  fill  the  waters  in  the  seas,  and  let  fowl 
multiply  in  the  earth." 

7.  "  Let  the  earth  bring  forth  the  living  creature  after  his  kind :   Gen.  i.  24. 
cattle   and   creeping  thing,    and   beast  of  the  earth   after   his 


Gen.  i.  25. 


6  THE  STATE  OF  MAN  IN  HIS  PRIMITIVE  CREATION.      B.  I. 

^^^■^P'^-  kind;  and  it  was  so.''''  "And  out  of  the  ground  the  Lord 
Grod  formed  every  beast  of  the  field,  and  every  fowl  of  the  air." 

Gen.  ii.  19.  g.  Thus  God  made  the  animal  part  of  the  creation,  which  was 
superior  to  the  vegetable,  from  the  great  whales  in  the  sea,  to 
the  least  insect  of  the  earth,  and  the  smallest  bird  of  the  air; 
and  He  created  every  particular  part,  with  a  natural  law,  or 
instinct,  to  be  fruitful  and  midtiply,  each  after  its  own  order, 
and  after  its  own  kind,  and  i7i  the  times  and  seasons  appointed 
by  the  Creator,  and  established  in  the  law  of  nature. 

9.  And  thus  the  animal  creation  was  set  in  order ;  and  each 
part  after  its  own  kind,  and  in  its  own  place,  showed  forth  the 
glory  and  power  of  the  Creator.    '■'■And  God  saw  that  it  ivas  good" 

10.  "And  the  Lord  God  formed  man  of  the  dust  of  the 
ground,  and  breathed  into  his  nostrils  the  breath  of  life;  and 
man  became  a  living  sonl.''''  That  is,  he  became  endowed  with 
spiritual  sensations  and  the  faculties  of  reason.  Thus  man  was 
created  the  head  and  most  noble  part  of  all  the  visible  creation. 

11.  Also  the  animal  parts  of  the  creation,  which  were  formed 
out  of  the  ground,  were  endowed  with  animal  faculties,  or  bodily 
sensations,  such  as  seeing,  hearing,  tasting,  smelling  and 
feeling,  which  made  them  noble  in  their  order. 

12.  And  although  man  was  formed  of  the  ground  (or  natural 
elements) ,  yet  as  he  was  made  the  most  noble  animal  of  the  creation, 
distinct  from  his  living  soul,  he  could  not  be  deficient  of  such 
animal  sensations  as  pertained  to  any  of  the  inferior  part  of  the 
creation. 

13.  Therefore,  by  his  living  soul,  he  was  likewise  endowed 
with  those  natural,  or  bodily  sensations  of  seeing,  hearing, 
tasti^ig,  smelling  and  feeling,  which  are  called  the  five  senses. 
And  thus  his  living  soul  gave  him  the  pre-eminence  over  the 
animal  part  of  the  creation,  and  constituted  him  a  human  and 
rational  creature,  more  noble  than  the  rest. 

14.  Again,  the  living  soul  of  man,  being  superior  to  his 
animal  body,  could  not  therefore  be  deficient  in  any  one  part  or 
sense  which  pertained  to  the  body;  consequently,  in  the  union 
of  soul  and  body,  every  part  or  sensation  of  the  body  must  be 
occi;pied  by  a  corresponding  part,  or  sensation  of  the  soul. 

15.  And  hence,  there  was  also  a  spiritual  seeing,  hearing, 
feeling,  and  so  on,  which  being  superior  to  all  those  natural 
sensations,  were  capable  of  dictating  and  ordering  every  faculty 
and  sensation  of  his  natural  body  aright. 

16.  And  thus  man  was  created  with  a  most  noble  capacity, 
to  know  how  to  please  and  serve  his  Creator,  and  how  to  order 
and  govern  every  part  of  his  natural  capacity  and  bodily  sensa- 
tions for  the  honor  aiid  glory  of  the  great  first  cause. 

17.  And,  as  this  noble  and  superior  capacity  of  the  Uvi^ig 
soul,  had  the  pre-eminence  over  all  the  inferior  senses  of  his  own 


B.   I.      THE  STATE  OF  MAN  IN  HIS  PRIMITIVE  CREATION.  7 

natural  frame ;  therefore  man  was  capable  of  having  the  sole    chap,  ii. 
dominion  over  all  the  inferior  creation,  and  of  preserving  its 
order  and  harmony,  for  his  own  happiness,  as  well  as  for  the 
honor  and  glory  of  the  Creator. 

18.  But,  as  man  was  formed  of  the  ground,  like  the  rest  of 
the  animal  parts  of  the  creation,  so,  like  those,  liis  natural  body 
was  of  the  earth,  earthy,  and  was  created  for  time.  And, 
because  God  breathed  into  him  the  breath  of  life,  and  man 
became  a  living  soul,  therefore  his  living  soul  was  the  image 
and  likeness  of  Him  who  is  eternal,  and  was  created  for 
eternity 

19.  "And  the  Lord  God  said.  It  is  ■not  good  that  the  man 
should  he  alone  ;  I  ii/dl  make  him  an  help  meet  for  him,''''  *  i.  e.    *  ^^^b.  an 
according  to  the  order  before  him.     For  among  all  other  living  fofehhn.' 
creatures  that  had  yet  been  formed,  for  Adam  there  was  not  found  ^^^i*^''""' 
an  help,  according  to  that  order  of  which  he  was  the  image  and  Geu.  ii.  is. 
likeness. 

20.  And  out  of  the  man,  the  Lord  God  made  him  an  helper, 
who  was  called  icoman,  because  she  was  taken  out  of  man. 
Thus  man  was  formed  of  two  parts,  male  and  female.  These 
two,  as  to  their  local  situation,  were  different  ;  but,  in  point  of 
nature  and  union,  tliey  were  one,  and  formed  but  the  one  entire 
man,  complete  in  his  manhood. 

21.  Therefore,  as  the  woman  was  formed  out  of  the  man,  who 
was  the  most  noble  and  superior  part  of  all  the  creation,  by 
reason  of  his  living  soul ;  so  the  woman  also  was  endowed  with 
those  same  rational  faculties  and  governing  powers,  as  a  suitable 
help  in  the  dominion  and  government  of  all  the  inferior 
creation. 

22.  But,  as  the  man  was  first  formed,  and  afterwards  the 
woman,  to  be  a  helper  with  the  man,  therefore  she  was  depend- 
ent on  him  for  counsel  and  instruction,  and  was  not  first,  but 
second  in  the  headship  of  man,  and  second  in  the  order  and 
government  of  all  the  inferior  creation.  Thus  the  order  in  the 
first  creation  of  man  was  finished. 

23.  "  And  God  blessed  them,  and  said  unto  them,  Be  fruitful,   *^en  i.  as. 
a7id  multiply  and  replenish  the  earth,  and  subdue  it ;  and  have 
dominion  over  the  fish  of  the  sea,  and  over  the  fowl  of  the  air, 

and  over  every  living  thing  that  moveth  upon  the  earth.'''' 

24.  Also,    '■'■God   made    man   upright,    in   his    o'wn   image  .^*^'^'' '*'"• 
created  he  him;''''  and  therefore  he  was  without  blemish,  as  he 
proceeded  from  the  Fountaiu  of  all  wisdom  and  perfection :  made  *^^"'  '•  ~''' 
but  a  little  loiver  than  the  angels:   having  dominion  over  the  Psai.viii.s, 
terrestrial  creatures,  and  was  crowned  with  glory  and  honor.         lieb.  ii.  7. 

25.  Thus  man,  in  his  first  rectitude,  stood  as  sole  lord  of  the 
earth,  and  the  most  noble  part  of  all  the  visible  creation.  And, 
being  endowed  with  a  capacity  to  receive  the  law  of  God  iu  his 


8  THE  STATE  OF  MAN  IN  HIS  PRIMITIVE  CREATION.      B.   I. 

CHAP.ir.  living  soul,  for  the  right  ordering  of  all  things  under  his  dominion, 
he  was  properly  the  centre  of  order  and  union  to  all,  and,  (com- 
paratively) stood  as  a  living  and  most  noble  tree  in  the  midst  of 
the  trees  of  the  garden. 

26.  And  while  this  was  his  standing,  being  the  head  and 
centre  of  union  to  the  creation,  every  particular  part,  having  a 
law  peculiar  to  itself,  served  to  increase  the  glory  and  beauty  of 
each  other,  and  operate,  and  move  in  one  general  and  harmonious 
concert,  to  show  forth  the  glory  and  power  of  the  great  and  first 

Gen.  i.  31.  moviug  Causc.  "  J./zc^  God  saw  every  thing  that  he  had  made, 
and  hehold  it  teas  very  goody 

'11 .  But  the  living  soul  of  man  was  united  to  a  material  and 
natural  body,  which  was  of  the  earth,  earthy,  and  which  was  pos- 
sessive of  its  own  animal  and  earthly  instinct ;  and  this  consti- 
tuted his  state  of  trial,  and  placed  him  as  it  were  between  two 
worlds — between  life  and  death. 

28.  And  therefore  it  is  said,  that  the  Lord  God  put  him  into 
the  garden,  '■'■to  dress  it,  and  to  keep  it,''^  and  commanded  him, 
saying,  "  O/"  every  tree  of  the  garden  thou  mayest  freely  eat; 

^ren.  11.  ,  ^^^  ^-  ^j^^  ^^.gg  ^j-  ^^g  'knowled.ge  of  good  wad  evil,  thou  shall  not 
eat  of  it:  for  in  the  day  that  thou  eatest  thereof  thou  shall 
surely  die.'''' 

29.  From  which  it  appears  evident,  that  man  was  created  with 
an  inferior  nature  adapted  to  his  earthly  state  which  was  good  in 
its  order,  but  was  to  be  kept  in  subjection  by  a  superior  law,  in 
order  to  his  becoming  a  just  and  rightful  heir  to  any  inheritance 
of  promise,  and  more  especially  that  of  eternal  life,  which  w^as 
the  ultimate  end  of  his  creation. 

80.  It  would  have  been  contrary  to  the  order  that  was  estab- 
lished in  the  creation,  for  the  Lord  God  immediately  to  exercise 
his  governing  power  over  any  object  which  he  had  placed  under 
the  dominion  of  man.  On  man  therefore  it  depended,  rightly  to 
use  the  power  with  which  he  was  invested  by  the  Father  of  his 
living  soul,  with  whom  he  stood  united. 

31.  Consider,  then,  the  state  and  order  in  which  the  man  was 
placed.  His  living  soul,  endowed  with  the  power  of  reason, 
stood  in  connexion  with  the  Father  of  Spirits,  and  was  superior 
to  the  instincts  of  his  earthly  nature,  or  the  animal  sensations 
and  natural  desires  which  might  arise  therefrom  ;  and  therefore 
he  could  not  be  influenced  and  governed  by  them  without  the 
most  pointed  breach  of  the  law  and  order  of  God,  and  the  for- 
feiture of  his  dominion. 

32.  He  could  not  be  influenced  and  governed  by  the  female, 
although  "bone  of  his  bone  and  flesh  of  his  flesh,"  without  the 
violation  of  the  same  law  and  order;  because  he  was  the  first, 
and  she  the  second  in  the  order  of  the  creation. 

33.  Neither    could    the   male   or    the   female,    together   or 


B.  I.       THE  STATE  OF  MAN  IN  HIS  PRIMITIVE  CREATION.  9 

separately,  be  influenced  and  governed  by  any  inferior  part  of  the    chap.  ii. 
creation,  whether  beast,  or  fowl,  or  creeping  thing,  Avithout  the 
subversion  of  the  order  and  harmony  of  the  creation,  as  well  as 
the  most  direct  and  presumptuous  transgression  of  the  law  of 
God. 

34.  For,  God  by  his  righteous  law,  had  endowed  them  with 
wisdom  and  power,  to  subdue  and  have  the  immediate  dominion 
over  all  the  inferior  creation;  therefore  it  was  not  the  laic  of 
nature  in  any  part  of  the  inferior  creation,  but  the  laio  of  God 
in  the  living  soul,  by  which  the  conduct  of  both  male  and 
female  was  to  be  directed,  and  all  their  actions  disposed.  This 
law  was  constituted  as  the  ruling  power  of  man,  and  because  it 
was  given  of  God,  the  source  of  their  existence,  it  laid  them 
under  the  strictest  obligations  to  the  most  punctual  obedience. 

35.  And,  while  man  stood  in  his  rectitude,  and  the  line 
of  order  which  .God  had  placed  in  the  creation  remained  entire, 
every  part  was  in  a  condition  to  be  regulated  by  a  principle  of 
justice  and  equity,  to  produce  the  fruits  of  harmony  and  peace ; 
and  through  obedience  to  answer,  without  obstruction,  the 
ultimate  end  of  its  creation. 

36.  For  "  God  saw  every  thing  that  he  had  made,  and  behold  it 
was  very  good.''''     No  evil  could  flow  from  a  good  cause,  nor  could 

evil  ensue  while  that  cause  was  regarded.     '■'■And  ihey  were  both  Gen.  ii.  25. 
naked,  the  man  and  his  icife,  and  were  not  ashamed.^''     Such 
was  their  peace  and  innocence. 

37.  It  was  but  the  beginning  of  man's  work  of  self-denial,  to 
abstain  from  one  particular  tree.  In  the  progress  of  his  govern- 
ment, he  was  to  subdue  the  earth,  and  have  dominion  over  ALL, 
and  prove  that  his  living  soiil  had  not  its  equal  among  all  the 
beauties  of  nature,  nor  in  all  the  temporal  glory  of  the  universe. 

38.  But  "  man  who  being  in  honor,  and  abode  not,  is  like  Psai.xiix. 
the  beasts  that  perish.^' 


12.  20- 


10  THE  NATURE  AND  EFFECTS  OF  B.  I. 


CHAPTER  III. 

THE  NATURE  AND  EFFECTS  OF  THE  FALL  OF  MAN,  FROM  HIS 
FIRST  RECTITUDE. 

CHAP.  HI.  By  the  fall  of  man,  is  not  meant  any  change  in  the  position  of 
his  body,  but  of  his  soul.  His  body  retained  its  natural  relation 
to  the  earth,  was  possessed  of  its  usual  gravity,  subject  to  the 
laws  of  attraction,  cohesion,  and  repulsion,  and  endowed  with  all 
its  former  natural  instincts,  sensations,  and  faculties. 

2.  But  his  soul  fell  from  Grod  by  disobedience.  By  yielding 
to  the  influence  of  an  inferior  attraction,  he  was  deceived,  and 
drawn  out  of  that  proper  order  in  which  he  was  placed  by  the 
Fountain  of  truth. 

3.  And,  being  drawn  out  of  his  proper  order,  he  loosed  the 
bond  of  his  union  and  relation  to  heaven;  and  being  loosed,  he 
fell  into  that  which  attracted  him ;  and  in  that  he  is  a  fallen 
spirit ;  but  still  proves  his  supernatural  descent,  by  a  life  and 
power  which  the  most  perfect  law  of  nature  never  was  given  him 
to  inspire. 

4.  According  to  the  law  which  Grod  prescribed  to  man  at  the 
beginning,  he  was  to  subdue,  and  have  dominion  over  all  inferior 
things ;  this  was  his  distinguished  standing  in  his  first  rectitude  j 
of  course,  to  be  subdued  and  overcome  must  be  his  fall. 

5.  The  living  soul  of  man  was  united  to  a  natural  body,  and 
occupied  all  its  natural  faculties  and  senses,  which  were  as  a 
medium  of  conveyance,  through  which  the  law  of  Grod  that  was 
implanted  in  his  soul,  might  be  put  into  action,  according  to  the 
directions  of  the  Lawgiver. 

6.  And  hence,  no  object  inferior  to  the  perfect  will  of  God, 
could  find  any  access  to  his  living  soul,  so  as  to  bring  it  into 
captivity  and  rival  God's  claim  to  man's  affections,  except 
through  the  medium  of  those  animal  passions  and  appetites 
arising  from  his  inferior  nature,  and  which  were  appointed  to  be 
under  the  government  of  a  superior  law. 

7.  And  therefore,  any  object  on  which  his  obedience  could 
first  be  proved,  must  be  that  which  addressed  those  natural  and 
earthly  appetites,  or  the  propensities  of  his  inferior  nature ;  and 
these  could  not  operate  without  the  previous  consent  of  his  soul 
to  cast  off  his  Superior,  even  God,  who  claimed  the  first  and 
principal  right  to  all  his  affections. 

8.  Here  was  the  state  of  his  trial ;  and  it  now  remained  with 
him,  whether  he  would  obey  his  superior  or  inferior;  and  his 
servant  he  must  be,  to  whom  he  yielded  obedience. 


B.  I.  man's  fall  from  his  first  rectitude.  11 

9.  Therefore,  in   obeying   liis  inferior,  he  became   servant  to  chap,  in. 
that  over  which  he  was  appointed  ruler,  and  committed  sin  and 
transgression  in   breaking   the  hiw  and  oi'der   of  God,  by  going 

over  the  bounds  prescribed  by  the  Lawgiver. 

10.  It  is  evident  that  the  law  and  order  of  God,  appointed 
for  man,  was  good,  not  only  from  the  thing  considered  in  itself, 
but  from  the  consideration  that  God  is  good,  and  that  no  evil 
effect  can  flow  fi'Om  a  good  cause. 

11.  But,  as  man  was  created  in  a  probationary  state,  in  order 
to  subserve  a  higher  purpose,  it  rendered  tlie  creation  of  man  in 
its  nature  susceptible  of  either  good  or  evil :  the  good  to  ensue 
as  the  effects  of  obedience  to  those  laws  which  God  gave  for  its 
regulation,  or  the  evil  would  ensue  in  consequence  of  neglect 
and  disobedience. 

12.  Thci'efore,  as  man  was  not  obedient  to  the  law  of  God, 
his  superior,  but  yielded  to  be  influenced,  through  an  inferior 
nature,  by  that  serpent  called  the  devil,  who  in  his  nature  is 
directly  opposite  to  all  good,  hence  ensued  the  evil.  And  the 
devil  could  have  no  influence  in  the  creation,  otherwise  than  by 
a  subversion  of  that  true  order  which  God  had  placed  between 
soul  and  body,  male  and  female,  man  and  beast. 

13.  And  as  the  man  was  the  head,  and  first  principal  agent  in 
the  order  and  dominion  of  the  creation,  and  the  woman  was  the 
second  and  weaker  part  of  man  in  the  same  agency ;  hence,  that 
deceiver  the  serpent,  came  forth  with  a  lie,  and  tempted  the 
wovian  to  counteract  the  law  and  order  of  heaven;  that  is,  to  be 
led  by  the  influence  of  the  serpent,  her  inferior  instead  of  being 
led  by  the  counsel  of  her  superior,  the  man. 

14.  "  Noiv  the  serpent  was  more  subtle  than  any  least  of  the  Gcu.  iii.  l. 
field,^''  (a  striking  emblem  of  man's  nature!)  and  therefore  the 

most  suitable  to  allure  and  deceive.  "And  he  said  unto  the 
woman.  Yea,  hath  God  said,  ye  shall  not  eat  of  every  tree  of  the 
garden?  " 

15.  And  the  woman  said  unto  the  serpent,  "  "We  may  eat  of  the 
fruit  of  the  trees  of  the  garden ;  but  of  the  fruit  of  the  tree  which 
is  in  the  midst  of  the  garden,  God  hath  said.  Ye  shall  not  eat  of 
it,  nor  toiLch  it,  lest  ye  die.''''  Thus  far  she  exercised  the  rational 
faculties  of  her  soul,  and  while  she  stood  stedfast  here,  no  evil 
could  ensue. 

16.  But  "  the  serpent  said  unto  the  woman,  Ye  shall  not  surely 

die:  For  God  doth  knoiv,  that  in  the  day  ye  eat  thereof,  then  "^en.  iii.  4, 
your  eyes  shall  be  opeiied ;   a,nd  ye  shall  be  as  gods,  knoiving 
good  and  evil.'''' 

17.  Here  the  woman  was  allured,  and  being  allured,  she  was 
deceived,  and  being  deceived,  she  was  excited  by  a  passion,  which 
prevailed  over  her  reason,  to  listen  to  the  voice  of  the  serpent. 

18.  Thus  the  serpent  beguiled  her;  and  being  beguiled,  she 


13  THE  NATURE  AND  EFFECTS  OF  B.  I. 

CHAP.  III.  Jistrusted  the  order  of  God,  wliicli  was  placed  in  the  man,  as  it 
respected  her  immediate  safety  and  protection ;  a  contrary  view 
of  the  order  of  things  began  to  take  root  in  her  animal  nature, 
and  to  promise  something  more  delightful  than  what  she  appre- 
hended from  the  order  and  counsel  of  God. 

19.  Here  the  nature  and  disposition  of  the  woman,  which 
before  was  innocent,  and  lovely,  became  transformed  into  a 
nature  and  disposition  which  is  unclean,  wicked,  and  deceitful. 

20.  The  nature  and  quaMty  of  that  disposition  with  which 
God  created  man  at  the  beginning,  being  pure,  innocent,  and 
lovely,  is  figuratively  compared  to  a  natural  tree  of  pleasant  fruit, 
"a  tree  to  he  desired  to  make  one  ivise.'''' 

21.  And  had  man  regarded  the  law  of  God,  and  punctually 
obeyed  the  directions  of  the  Lawgiver,  the  fruit  would  have  been 
good,  pure,  innocent  and  lovely.  The  fruit  of  the  tree  was  good 
only  in  its  right  use,  and  evil  ovly  in  its  wrong  use. 

22.  But,  to  the  perpetual  torment  and  condemnation  of  men, 
and  a  heavy  woe  to  women,  they  delight  to  choose  the  knowledge 
of  the  evil  I  Therefore  the  tree  was  called.  The  tree  of  the  know- 
ledge of  good  and  evil* 

23.  Thus  it  was  an  undue,  u.nseasonable,  and  inordinate  desire 
of  the  knowledge  of  that  nature,  infused  through  the  sub  til  ty  of 
the  serpent,  by  which  the  woman  was  allured  and  led  away  out 
of  her  proper  order,  instead  of  being  led  by  the  righteous  law  of 
God,  in  her  living  soul,  which  required  her  to  act  in  union  with 
the  protecting  counsel  vested  in  the  man,  who  was  her  proper  head. 

1  c»r.  xi.3  24.  "  But  Livould  have  you  knoiv,  that  the  head  of  every  man  is 
Christ ;  and  the  head  of  the  looman  is  the  man;  and  the  head 
of  Christ  is  God.''''     What  was  Christ?  The  unity  of  divine  male 

Rev.  x.\ii.  and  female  ;  and  man  was  created  in  the  same  unity  in  the  like- 
ness  of  God.  This  was  that  line  of  order,  which  the  God  of  all 
wisdom  and  goodness  placed  in  the  most  noble  part  of  the  visible 
creation.  In  this  unity  they  were  a  complete  head  of  the 
natural  world. 

25.  And  therefore  the  woman's  obedience  to  the  serpent,  was 
not  only  contrary  to  the  dictates  of  her  reason,  and  inconsistent 

•  Many  opinions  liave  been  entertained  respecting  the  primitive  garden  of  Eden 
and  the  transactions  in  it.  But  to  us  it  is  evident,  from  Scripture,  and  from  reason- 
able views  of  the  nature  of  things,  that  there  was  a  delightful  temporal  garden, 
in  which  the  first  man  was  placed,  and,  in  which  grew  all  kinds  of  trees  and 
plants,  every  way  adapted  to  the  subsistence  and  earthly  happiness  of  man;  i.  e. 
it  was  the  world  in  miniature.  Hence  it  appears  plain,  that  all  the  transactions 
that  are  related  to  have  taken  place  in  this  garden,  were  first  effected  in  the  out- 
ward and  temporal  order  ;  yet,  these  were  only  iignrative,  like  the  figure  of  the 
Law.  But  the  .substance,  and  ultimate  operations  and  effects  of  all  these  things, 
were  in  the  earthly  human  nature  of  man ;  this  was  the  real  garden  in  which  the 
rational  soul  was  placed,  "to  dress-'  (i.  e.  to  cultivate)  "and  to  keep  it;  "  which 
was  the  first  duty  appointed  by  the  Creator.  See  Gen.  ii.  15.  Thus  it  was  his 
duty  to  keep  it  from  an  enemy,  against  which  he  was  in  this  manner  plainly 
warned. 


2.  17. 


B.  I.  mak's  fall  from  his  first  rectitude.  13 

in  the  nature  of  things,  but  directly  conti-ary  to  the  true  order  of  ct^AP.in. 
God.     And,  having  now  eaten  of  the  forbidden  fruit,  that  is, 
liaving  receiv^ed  the  nature  of  the  serpent  to  rule  in  her,  she  gave 
also  unto  ha-  husband  'with  her,  and  he  did  eat. 

i!6.  Thus  the  foul  and  deceitful  nature  of  the  serpent  set  up  its 
growing  influence  in  the  first  part  of  man  through  the  second; 
and,  by  obedience  to  the  serpent,  their  nature  became  corrupted 
at  the  root,  figuratively  compared  to  an  evil  tree,  all  the  fruit  of 
which  must  consequently  be  corrupt,  ixntil  that  evil  influence 
should  be  overcome  by  obedience  to  Christ  the  seed  of  promise. 
For,  "who  can  bring  a  clean  thing  out  of  an  unclean  ?  "  Not  one.   JoIj,  xiv.  4. 

27.  And  thus  the  devil  placed  his  seat  of  influence  and 
dominion  in  the  very  instinct  or  seed  of  nature,  and  the  nature 

of  man,  like  a  noble  vine,  loholly  a  right  seed,  became  corrupted,   -fT  ii-si. 
and  turned  into  the  degenerate  plant  of  a  strange  vine,  nourished 
according  to  the  corrupt  and  deceitful  law  of  the  serpent,  bring- 
ing forth  fruit  jmto  death. 

28.  And,  as  the  soul  was  united  to  a  natural  body,  man  must   Rmn.  viii. 
either  groan  under  the  oppression  of  his  wicked  master  to  whom   ic,]'^"^'  ^'' 
he  yielded  obedience,   until  his   redemption   should   appear,   or 
resign  \vp  the  body,  and  every  inferior  part  of  the  creation  to  the 

sole  dominion  of  evil. 

29.  But  the  law  of  (lod  was  in  itself  eternal,  and  his  purpose 
in  the  creation  of  man  unchangeable,  and  therefore  the  devil 
could  not  annihilate  the  law  of  God,  nor  destroy  the  creation. 
Nevertheless  the  whole  creation  became  corrupted,  and  its 
beautiful  order  and  harmony  lost  in  sin  and  confusion  by  dis- 
obedience, as  it  is  written,  "for  we  know  that  the  whole  creation  Rnm.  viii. 
groaneth  and  travaileth  in  pain  together  imtil  now."  ~'^- 

30.  No  sacred  laws  of  influence,  nor  ruling  power,  had  any 
longer  a  free  course  through  the  governing  parts  of  the  natural 
creation,  to  govern  from  the  superior  to  the  inferior;  but  an  un- 
clean, deceitful,  and  rebellious  law,  seated  in  the  nature  of  man, 
was  now  the  principal  motive  and  leading  object  of  his  affections. 

31.  The  soul  was  no  longer  led  and  governed  by  the  pure  and 
original  law  of  God,  but  by  the  now  corrupted  and  growing 
passions  of  an  inferior  and  earthly  nature :  the  male  no  longer 
led  by  the  law  of  God,  but  by  the  law  of  the  devil,  through  the 
female :  the  female  no  longer  led  by  the  law  of  God  through  the 
male,  but  by  the  law  of  the  devil  through  the  serpent. 

32.  Thus,  although  man  was  created  a  free  agent,  as  through 
that  free  agency  he  chose  to  obey  the  serpeyit,  rebellion  and 
confusion  spread  its  baneful  influence  through  the  universe,  and 
man  could  rise  up  against  man,  who  was  made  in  the  image  and 
after  the  likeness  of  God,  and  shed  each  other's  blood, 

33.  The  beasts  of  the  field,  and  the  reptiles  of  the  ground, 
over  which  man  in  his  state  of  innocence  had  the  dominion,  could 


14  THE  NATURE  AND  EFFECTS  OF  B.  I. 

CHAP  III  now  rise  up  against  the  most  noble  part  of  the  creation,  while 
man .  against  man,  and  beast  against  beast,  are  dreading  and 
devouring  one  another. 

04.  Thus  man  by  his  disobedience,  was  wholly  excluded  and 
shut  out  from  the  loay  of  the  tree  of  life,  and  ingrafted  into  an 
evil  tree ;  and  all  the  fruit  it  could  produce  must  be  like  itself, 
the  fruits  of  a  fleshly,  earthly,  sensual,  cruel,  and  corrupt 
nature;     '■'•adultery,    fornication,    U7iclcanness,    lasciviousness, 

^o\T^^'  'idolatry,  witchcraft,  hatred,  variance,  emulations,  wrath,  strife, 
seditions,  heresies,  eiivyings,  viurders,  drimkcnness,  revellings, 
and  such  like." 

35.  Instead  of  purity  and  holiness,  he  brings  forth  sin  and  un- 
cleanness:  instead  of  pure  and  heavenly  affection,  lust  and  wan- 
tonness: instead  of  condescension  and  obedience,  pride  and  self- 
will  :  instead  of  tenderness  and  mercy,  oppression  and  cruelty : 
instead  of  justice  and  equity,  partiality  and  fraud:  instead  of 
peace  and  harmony,  wars  and  tumults,  seditions  and  bloodshed, 
and  all  manner  of  sin  and  confusion. 

36.  Such  are  the  dire  consequences  of  man's  fall.  And,  as 
man  was  tempted  and  overcome  by  the  serpent,  who  was  below 
him   in  the  order  of  the  creation,  he  of  course   fell  below   the 

Rom.  \i.  order  of  the  brutes,  being  servant  to  that  to  which  he  yielded 
himself  servant  to  obey. 

o7.  And    hence   it   is,  that    the   human   species   are    become 

devilish,  beastly,  and  unclean,  in  their  nature  and  disposition. 

:Mat.  xxiii.    And  therefore  it  is  said  of  them,  "  Ye  serpents,  ye  generation  of 

^-  cipersV     And  again,  '■'•What  they  hnoio  naturally,  as  brute 

^  ^'    '      beasts,  iyi  those  things  they  corrupt  themselves.'''' 

38.  Unto  whatever  this  subversion  of  the  true  order  of  God 
may  be  likened — whether  to  a  beautiful  garden  that  is  laid  waste 

isa.v.  1, 6.  and  irrown  over  with  thorns,  or  to  a  tree  that  becomes  degenerate 
and  corrupt,  by  being  neglected,  or  transplanted  into  a  bad  soil — 
it  is  certain  that  the  knowledge  of  good  and  evil  does  exist  in 
the  mind  of  man. 

39.  For  the  creation  remaining  united  in  that  which  is  corrupt, 
the  soul  of  man,  though  a  lost  captive,  cannot  but  know  the 
difference  between  the  good,  which  the  dignity  of  his  order 
requires  him  to  do,  and  the  evil  to  which  he  is  enslaved  by  the 
low  and  beastly  appetites  of  an  inferior  nature. 

40.  That  which  cannot  bear  the  light  of  men,  how  shall  it 
bear  the  light  of  a  perfectly  pure  and  holy  God  ?  The  soul  of 
every  rational  creature  must  therefore  ascribe  to  the  agency  and 
influence  of  the  devil,  as  well  as  to  the  insatiable  propensities  of 
his  own  corrupted  nature,  every  act  that  will  not  bear  the  inspec- 
tion of  a  fellow  creature. 

41.  The  soul  cannot  but  know  that  a  just,  righteous  and  holy 
God,  never  was  the  oriuinal  cause  of  that  law  or  instinct  which 


IG. 

Jas.  iii.  15 


Jas.  iv.  1. 


B.  I.  man's  fall  from  his  first  rectitude.  15 

would  destroy  the  dignity  and  superiority  of  man,  and  lead  liim   chap.  iii. 
to  corrupt  himself,  or  to  corrupt  others,  below  the  order  of  the 
brutal  creation. 

42.  And  therefore  the  creation  groaneth  in  pain,  under  all 
these  things  that  are  unclean  and  abominable  in  the  sight  of  the 
Creator.     The  woi-ks  of  men  have  become  the  "unfruitful  works 

of  darkness;  "  so  that,  as  it  is  written,  "  it  is  a  shame  to  speak  j,  ,^  ^,  jg 
of  those  things  lohich  are  d.one  of  them  in  secret.''''     How  then 
will  every  seca-et  action  appear  openly  in  judgment? 

43.  It  was  LUST,  even  the  lust  of  the  flesh,  that  Avas 
imbibed  by  obedience  to  the  serpent,  which  corrupted  the  nature 
and  disposition,  and  degraded  the  dignity  of  man.  Here  was 
the  foimtain  head,  from  which  all  manner  of  sin  and  iniquity, 
like  a  mighty  torrent,  came  rolling  along  down  through  the  fallen 
race,  corrupting  the  earth,  and  teeming  with  ten  thousand  evils. 

44.  From  hence  have  proceeded  the  greatest  of  all  evils,  as 
well  as  the  least;  and  what  still  remains  as  the  most  striking 
evidence  of  man's  fall  and  depravity,  is  the  shedding  of  each 
other's  blood.     As  it  is  written,  "  From  whence  come  %vars  and 

fightings  among  you?  come  they  not  he/ice,  even  of  your  lusts 
that  war  in  your  members? 

45.  All  fleshy,  sensual,  carnal,  and  wanton  thoughts  and 
desires,  which  captivate  the  mind,  and  place  it  upon  any  other 
object  than  the  perfect  will  of  God,  proceeded,  through  the 
serpent,  from  the  source  of  all  evil,  and  are  the  effects  of  the 
fall,  destructive  to  the  soul,  and  a  fatal  bar  to  man's  eternal 
peace  and  happiness. 

46.  All  selfish  and  fleshly  gratifications,  and  works  of  un- 
cleanness,  and  all  actions,  of  whatever  shape  or  kind,  that 
require  to  be  performed  secretly  and  in  the  dark,  to  prevent 
their  being  seen  and  judged  by  the  eye  of  God  or  man,  originated 
with  the  prince  of  darkness,  are  influenced  by  a  base  and  foul 
spirit,  are  the  cause  of  guilt,  and  degrade  the  dignity  of  man 
below  the  order  of  the  brutes  of  the  field. 

47.  And  that  all  the  hidden  works  of  darkness  are  of  such  a 
base  nature,  would  immediately  appear,  were  all  the  secret 
actions  of  the  human  species  to  be  performed  openly  and  in  the 
sight  of  all  men.  Surely  then,  the  sins  of  the  present  generation 
would  be  found  to  exceed  those  of  Sodom;  and  their  cry  surely 
ascends  up  to  heaven ! 

48.  And,  as  God  is  a  God  of  perfect  light  and  purity,  and  in  iJoim.i.o. 
Him  is  no  sin  nor  darkness  at  all,  therefore,  every  work  or  action 

that  requires  to  be  performed  secretly  and  in  the  dark,  as  well  as 
every  sin  that  men  commit,  whether  secretly  or  openly,  are  all 
directly  contrary  to  his  purity  and  holiness,  are  condemned  by 
the  light  of  his  presence  as  evil,  and  exposed  to  his  righteous 
indijrnation. 


16 


THE  NATURK  AM)  EFFECTS  OF 


B.I. 


CHAP.  III. 


Mat.  xii. 
33,  31. 


Mark,  vii. 
21-23. 


.las.  i.  17. 
Isa.  XXIX. 
15. 


Four-fold 
State,  pp. 
40,  41,  &c. 


Phil.  iii.  10, 


Isa.  i.  3. 


49.  All  tyranny  aud  oppression,  of  whatever  name  or  kind 
under  heaven ;  all  wars  and  fightings ;  all  slavery  and  involuntary 
servitude,  of  whatever  sex,  trade,  or  color,  barbarous  or  civilized, 
proceeded  from  the  devil,  that  old  enemy  to  the  peace  and 
happiness  of  mankind,  and  entered  by  the  fall,  and  are  a 
present  and  direct  violation  of  the  just  and  righteous  laws  of 
heaven. 

50.  And  also  all  treachery,  or  breach  of  faith  in  point  of  office 
or  trust,  relating  to  the  benefit  of  society ;  all  negligence  of 
moral  duty  in  parents  to  children,  and  of  disobedience  in  children 
to  parents  ;  all  unjust  and  unfair  dealing  with  friend  or  foe  ;  all 
civil  fraud,  and  hypocrisy  in  sacred  things ;  all  indolence  and 
sloth,  deceit  and  lying. 

51.  All  these,  aud  every  other  evil,  are  the  efi'ects  of  the  fall, 
throusfh  the  violation  of  the  righteous  laws  of  God,  are  degrad- 
ing  to  the  dignity  of  man,  and  are  the  fruits  of  an  evil  and 
corrupt  tree,  implanted  by  the  serpent  in  man's  very  heart  and 
disposition.     As  it  is  written. 

52.  '■'■  Either  make  the  tree  good,  and  his  fruit  good  ;  or  else 
make  the  tree  corrupt,  and  his  fruit  corrupt  :  for  the  tree  is 
known  hj  his  fruit.  O  generation  of  vipers !  how  can  ye, 
being  evil,  speak  good  things?  for  out  of  the  abundance  of  the 
heart  the  mouth  spcaketlt.'" 

53.  "  For  from  ivithin,  out  of  the  heart  nf  men,  proceed  evil 
thoughts,  adulteries,  fornications,  murders,  thefts,  covetmaness, 
zaickedness,  deceit,  lasciviousness,  an  evil  eye,  blasphemy,  pride, 
foolishjiess.     All  these  come  from  icithin,  and  defile  the  man.'''' 

54.  Although  the  root  and  fountain  of  all  sin  and  iniquity, 
which  entered  in  to  nature,  and  captivated  the  soul  of  man  by 
the  fall,  could  not  be  fully  revealed  until  Christ  should  make  his 
second  appearing  ;  yet  (more  or  less)  in  every  age,  since  his  first 
appearing,  there  have  been  those  who  have  borne  a  testimony 
against  the  root  of  sin,  according  to  that  measure  of  light  which 
they  possessed. 

55.  For  every  degree  of  light  that  goes  to  discover  sin,  be  it 
more  or  less,  is  of  God ;  and  every  spirit,  that  goes  to  conceal  it, 
is  a  spirit  of  darkness,  and  arises  from  a  contrary  source.  And 
here  it  may  not  be  improper  to  add  a  few  sentences  from  the 
writings  of  Thomas  Boston. 

56.  "Man  certainly  is  sunk  very  low  now,  in  comparison  of 
what  he  once  was,  God  made  him  but  a  little  lower  than  the 
angels ;  but  now  we  find  him  likened  to  the  beasts  that  perish : 
he  hearkened  to  a  brute  ;  and  is  now  become  like  one  of  them — 
minding  only  earthly  things.  Nay,  brutes,  in  some  sort,  have 
the  advantage  of  the  natural  man,  who  is  sunk  a  degree  below 
them :  He  is  more  witless  in  what  concerns  him  most — He  is 
viore  stupid  than  the  ox  or  ass.'''' 


B.  I. 


MAN  S  FALL  FROM  HIS  FIRST  RECTITUDE. 


17 


57.  "Nay  more  thau  all  this,  tlie  Scriptures  hold  out  the 
natural  man,  not  only  as  wanting  the  good  qualities  of  those 
creatures ;  but  as  a  compound  of  the  evil  qualities  of  the  worst 
of  the  creatures — the  fierceness  of  the  lion,  the  tilthiness  of  the 
dog  and  swine,  the  poison  of  the  asp,  and  such  like.  Truth 
itself  calls  them  serpents,  a  gzncration  of  vipers;  yea,  more, 
even  children  of  the  devil.  Surely  then  man's  nature  is 
miserably  corrupted." 

58.  "  Cast  your  eye  upon  those  terrible  convulsions  the  world 
is  thrown  into  by  the  lusts  of  men :  Lions  make  not  a  prey  of 
lions,  nor  wolves  of  wolves;  but  men  are  turned  wolves  to  one 
another,  biting  and  devouring  one  another !  Upon  how  slight 
occasions  will  men  sheath  their  swords  in  one  another's  bowels  ! 
These  violent  heats  among  Adam's  sons,  speak  the  whole  body 
to  be  distempered — They  surely  proceed  from  an  inward  cause, 
Lusts  that  loar  in  the  members. 

59.  "  Laws  are  often  made  to  yield  to  men's  lusts — And 
seldom  is  there  a  time  wherein  there  are  not  some  persons  so 
great  and  daring,  that  the  laws  dare  not  look  their  impetuous 
lusts  in  the  face. 

60.  "  Men  live  as  if  they  were  nothing  but  a  lump  of  flesh. 
They  are  flesh,  they  mi?id  the  thi?igs  of  the  flesh,  and  they  live 
after  the  flesh.  If  the  consent  of  the  flesh  be  got  to  an  action, 
the  consent  of  the  conscience  is  rarely  waited  for;  yea,  the 
body  is  often  served  when  the  conscience  has  entered  a  dissent. 

61.  "The  mind  of  man  has  a  natural  dexterity  to  devise 
mischief;  none  are  so  simple  as  to  want  skill  to  contrive  ways  to 
gratify  their  lusts,  and  ruin  their  souls — None  need  be  taught 
this  black  art ;  but  as  weeds  grow  up  of  their  own  accord  in  the 
neglected  ground,  so  doth  this  wisdom,  (which  is  earthly, 
sensual,  devlish,)  grow  up  in  the  minds  of  men,  by  virtue  of  the 
corruption  of  their  nature. 

62.  "  Doth  not  the  carnal  mind  naturally  strive  to  grasp 
spiritual  things  in  imagination,  as  if  the  soul  were  quite  immersed 
in  flesh  and  blood,  and  would  turn  every  thing  into  its  own 
shape  ?  And  hence  are  horrible,  monstrous  and  misshapen 
thoughts  of  God,  Christ,  the  glory  above,  and  all  spiritual 
things." 

63.  Such,  then,  are  the  evil,  and  deplorable  eff"ects  of  man's 
fall  from  his  first  rectitude,  to  which  the  heavens  and  earth  bear 
witness. 


Mat.  xxiii. 
33. 

John,  viii. 
44. 


J  as.  iv.  10. 


Rorr.  viii. 
a,  13 


Boston's 
Four-fold 

State,  p.  40- 


18  ^  THE  MYSTERY  OF  INIQUITY,  OR  B.  I. 


CHAPTER  IV. 

The  Mystery  or  Iniquity,  or  the  Man  of  Sin,  Revealed  : 
His  Rise  in  the  Fall  of  Man;  by  the  Subversion  op 
THE  Original  Order  and  Law  of  God. 

CHAP.  IV.  Man  being  created  male  and  female,  with  a  living  soul,  in 
~  which  was  implanted  the  image  and  law  of  an  all-wise,  and  per- 
fectly holy  God  ;  and  being  united  to  a  terrestrial  body,  endowed 
with  animal  faculties,  sensations  and  affections,  which  all  origina- 
ted from  the  Fountain  of  true  happiness  and  everlasting  life,  he 
stood  in  a  noble  capacity  to  honor  and  glorify  his  Creator. 

2.  Thus  man  in  his  state  of  innocence,  stood  as  the  temple  of 

1  Cor.  iii.      God.     As  it  is  written,  "Fe  are  the  temple  of  the  living  God." 

2  Cor.  VI.      Here  were  deposited  his  righteous  laws  and  commands,  relating 
^'^-  to  the  order  and  government  of  the  creation. 

3.  While  as  yet  the  man  stood  alone,  before  the  woman  was 
formed,  the  Lord  God  brought  unto   Adam  every  beast  of  the 

Gen.  ii.  19,  field,  and  every  fowl  of  the  air,  and  whatsoever  he  called  every 
living  creature,  that  was  the  name  thereof.  But  among  all  those 
for  Adam  there  was  not  found  an  help  to  be  with  him. 

4.  Now,  upon  the  supposition  that  it  might  still  have  continued 
so,  the  deficiency  in  the  order  and  glory  of  the  creation  of  man 
would  as  sensibly  appear,  as  it  would  for  the  natural  body  of  a 
rational  man,  to  be  divided  into  two  equal  parts,  the  one  part 
made  extinct,  and  the  other  left  destitute  of  those  co-operating 
parts,  without  which  his  body  could  not  be  complete,  nor  his 
glory  augmented. 

ch.  ii  21,  5.  But  the  Lord  God,  seeing  that  it  was  not  good  for  the  man 
to  be  alone,  formed  him  in  two  parts,  male  and  female ;  and 
these  two  parts  constituted  one  entire  and  complete  7nan  as  has 
been  observed. 

G.  And  in  this  capacity,  they  were  endowed  with  co-operating 
faculties,  sensations,  and  affections,  which  arising  from  the  true 
Source  of  all  goodness,  were  pure,  innocent,  and  lovely ;  thus 
they  were  capable  of  being  influenced  by  proper  objects,  to 
augment  their  happiness,  as  well  as  the  honor  and  visible  glory 
of  the  Creator. 

7.  Consider  then,  as  the  living  soul  of  man,  with  all  its 
rational  faculties,  in  which  the  perfect  law  of  God  was  implanted, 
was  superior  to  all  the  animal  sensations,  faculties,  or  affections 
of  his  natural  body ;  therefore  sin  could  not  have  entered  into 
man,  but  by  a  willing  sacrifice  of  his  reason,  and  a  direct  viola- 
tion of  God's  law. 


22. 


jB.  I.  THE  MAN  OF  SIN,  REVEALED.  19 

8.  And,  when  man  had  once  sacrificed  his  reason,  and  violated  chap,  iv. 
God's   express  command,  by  obeying   the  voice   of  the   serpent 
through  the  woman ;  then  tlie  true  order  of  God  in  the  obedience 

of  the  inferior  to  the  superior,  was  not  only  subverted,  but  an 
opposite  spirit  found  an  easy  entrance  into  man,  who  stood  as 
God's  temple,  claiming  the  sole  right  to  man's  obedience,  '■'■  sheic- 
ing  himself  that,  he  is  God.^^ 

9.  So  that   it  was   by  the   first  man's  disobedience,  that   sin  Rom. via. 
entered  the  world,  and  death  by  sin,  forasmuch  as  death  is  the 

wages  of  sin.     And   so  death  passed  upon  all  men,  in  that  all 
Adam's  posterity  have  sinned.     And  therefore  sin  is  not  imputed 
to  any,  merely  on  account  of  Adam's  original  sin  and  transgres- 
sion,  but  their  own  sins  are  imputed  to  them.     "  The  soul  that  20. 
si?i?ieth  it  shall  die.'^ 

10.  And  as,  by  a  subversion  of  the  true  order  of  God,  and  the 
express  violation  of  this  law,  a  sinful  nature  entered  into  the 
world,  so  it  took  the  possession  and  government  of  all  those 
faculties  and  affections  of  body  and  mind,  which  had  constituted 
man  in  his  state  of  innocence,  a  noble  creature. 

11.  And  thus,  that  wicked  taking  possession  of  all  that  con- 
stituted man  in  his  innocent  state,  constituted  himself  the  man  of 
sin^  and  placed  himself  as  God,  in  the  highest  and  most  noble 
seat  of  man's  affections;  and  there  he  sat,  ever  ready  to  oppose 

and  exalt  himself  above  and  against  every  work  and  dispensation  3,4,7. 
of  God's  grace. 

12.  And  this  he  did  particularly  in  the  days  of  Christ's  first 
appeai'ing,  because  he  was  essentially  disturbed.  As  saith  St. 
Paul,  "  the  mystery  of  iniquity  d.olh  already  work.'''' 

13.  Here  then,  even  in  the  fall  of  man  from  his  first  rectitude, 
was  the  rise  of  the  man  of  sin,  that  so?i  of  perdition;  and  not  in 
some  certain  man,  or  set  of  men  called  popes,  four  or  five  thou- 
sand years  after  man  had  received  the  very  nature  and  disposition 
of  the  serpent.  Nay,  when  a  sinful  nature  first  entered  into 
man,  there  was  the  beginning  of  the  ?nan  of  sin. 

14.  Love    is   the   fulfilling   of  God's  pure  and   perfect  law.   Rom  xiii. 
The   highest,    and    most  noble    of    all   those    affections   which   I'ljoim  iv 
God  placed   in  man,  and   the  chief  and   leading   motive  of  all  ^-'-^i- 
his    actions,  was    love.       While   this   remained   as   his  ruling 
principle,  there  could  be  no  transgression,  nor  any  cause  of  fear 

or  shame. 

15.  But,  when  man  rebelled  against  his  Creator,  and  his  sweet 
and  noble  disposition  and  affections  were  drawn  into  the  foul  and 
rebellious  nature  of  the  serpent,  then  was  his  love  converted 
into  LUST,  and  it  became  the  principal  seat,  and  fountain  head  of 
the  whole  serpent's  nature  and  influence  ;  the  leading  cause  of 
"very  vile  affection,  and  of  every  evil  work;  and  its  gratifications 
itic  primary  object  of  man's  desires. 


20 


THE  MYSTERY  OF  IMQUITY,  OR 


B.I. 


CHAP.  IV. 

Mat.  xxiii. 

33. 

John,  viii. 

44. 

Concord. 

Article 

Lust- 


Gen,  iv.  t 


Isai.  XXV.7. 


Gal.  vi.  7, 

B. 

1  Cor.  vi. 

y,  10. 


16.  And  hence  it  is,  that  Christ  not  only  calls  the  fallen  race 
of  Adam,  serpe?its,  and  a  generatio?i  of  vipers,  but  further  says, 
"  Ye  are  of  your  father  the  devil ;  and  the  lusts  of  your  father 
ye  will  do^  And  hence  Cruden,  also,  among  many  others,  calls 
lust,  "that  original  corruption  which  inclines  men  to  sin  and 
evil." 

17.  And  thenceforth,  even  from  man's  first  rebellion,  the 
fallen  posterity  of  Adam  and  Eve,  could  call  lust  by  the  name 
of  LOVE,  with  the  same  propriety,  and  through  the  same  old 
deceitful  and  foul  spirit,  by  which  the  first  deceived  woman  could 
call  a  murderer,  the  fruit  of  her  rebellion,  "a  7nan  from  the 
Lord!" 

18.  And  herein  lies  the  deceitfulness  of  sin,  and  the  very 
mystery  of  iniquity,  in  believing  that  to  be  LOVE,  which  in 
truth  is  nothing  but  lust,  and  thus  pretending  to  claim  a  just 
and  innocent  right  to  the  oi-iginal  law  and  order  of  Grod,  as 
though  it  had  never  been  violated.  This  is  verily  "  the  face  of  the 
covering  cast  over  all  people,  and  the  veil  that  is  spread  over 
all  nations.'''' 

19.  Doubtless  it  will  be  granted,  that  a  violation  of  the  good 
and  wholesome  laws  of  a  nation,  in  a  case  of  treason,  is  a 
political  iniquity ;  and  that  the  man  who,  either  directly  or  in- 
directly violates  the  laws  that  are  calculated  to  promote  the 
peace  and  welfare  of  the  nation,  excludes  himself  from  any  active 
part  in  the  administration  of  those  laws. 

20.  And  further,  that  neither  he,  nor  his  confederates,  nor  any 
of  their  descendants  in  the  same  line  of  treachery  and  rebellion, 
could  ever  claim  any  benefits  arising  from  those  laws,  under  any 
pretext  whatever;  but  on  the  contrary,  the  whole  law  must 
stand  as  a  pointed  testimony,  to  judge  and  condemn  the  delin- 
quents, and  to  show  them  the  foulness  of  their  crime. 

21.  And,  should  these  traitors,  after  the  most  notorious  viola- 
tion of  the  laws  by  high  treason,  be  able  to  insinuate  themselves 
into  the  government,  and  finally  supplant  the  nation  by  foreign 
oppression,  under  the  pretence  of  supporting  its  original  rights 
of  freedom,  here  indeed  would  be  a  political  mystery  of 
iniquity. 

22.  Such  is  the  case  of  which  we  are  speaking;  and  such  is 
the  nature  of  the  laws  of  men,  which  have  arisen  from  second 
causes.  Then,  shall  it  be  supposed,  that  the  original  and 
perfectly  pure  and  just  laws  of  the  Most  High  Grod,  are  of  less 
consequence  than  those  of  men?  Shall  they  be  violated  with 
impunity,  and  that  too  under  a  pretext  of  obedience,  without 
Grod's  notice  1 

23.  Nay  verily,  let  it  never  be  thought.  "  God  is  not  knocked: 
tohatsoever  a  man  soioeih,  that  shall  he  also  reap.  He  that 
soioeth  to  his  flesh,  shall  of  the  flesh  reap  corruption.     The 


B.  I.  THE  MAN  OF  SIN,  REVEALED.  21 

unrighteous   shall  not    inherit    the   liingdom   of    God.       And 


though   hand    join    in    hand,    the    ivicked   shall    not    be   un-  Prov.  xi. 
pu7iished.'''  •^■ 

24.  The  very  laws  of  nature,  being  given  of  God  in  their  pure- 
and  original  state,  were  in  themselves  immutable  in  their  order, 
and  laid  man  under  the  most  solemn  obligations  to  obedience,  and 
that  precisely  according  to  the  directions  of  the  Lawgiver. 

25.  And  as  the  law  was  in  itself  perfectly  consistent  with 
the  light  and  reason  of  his  living  soul,  therefore  every  part 
of  it  must  be  punctually  obeyed  according  to  this  light,  and 
not  according  to  the  dictates  of  the  serpent,  nor  the  animal  pas- 
sions of  an  inferior  nature. 

26.  The  violation  of  the  law  of  God,  which  included  the 
violation  of  the  law  of  nature  by  Adam  the  first,  was  of  the  most 
potent  and  universal  kind,  as  is  abundantly  acknowledged  by 
many  sensible  writers.  Concerning  which,  Bosto7i  has  the 
following : 

27.  "  Their  sin  was  a  complication  of  evils,  a  total  apostasy  from  pour-foid 
God,  a  violation  of  the  whole  law.  By  it  they  broke  all  the  ten  ^™^^  g,. 
commandments  at  once.      They  chose   ncAV  gods.     They  made 

their  belly  their  god,  by  their  sensuality;  self  their  god,  by 
their  ambition ;  yea,  and  the  devil  their  god,  by  believing  him, 
and  disbelieving  their  Maker. 

28.  "Though  they  received,  yet  they  observed  not  that 
ordinance  of  God,  about  the  forbidden  fruit.  They  contemned 
that  ordinance  so  plainly  enjoined  them,  and  would  needs  carve 
out  to  themselves  how  to  serve  the  Lord.  " 

29.  Again,    says    Cruden,   "  The  honor  and  majesty   of  the  conoord. 
whole  law,  was  violated  in  the  breach  of  that  symbolical  precept :   ^'^^^^ 
[by  eating  of  the  forbidden  fruit:]  many  sins  were  combined  in 

that  single  act. 

30.  '■'■Infidelity :  This  was  the  first  step  to  ruin.  When  he 
distrusted  the  Fountain  of  truth,  he  gave  credit  to  the  father  of 
lies.  This  sin  included  in  it  prodigious  pride.  No  sooner  created, 
than  he  aspired  to  be  as  God. 

31.  '■'^ Horrid  ingratitude:  Now  in  the  midst  of  such  variety 
and  plenty,  to  be  inflamed  with  the  intemperate  appetite  for  the 
forbidden  fruit,  and  to  break  a  command  so  equal  and  easy,  what 
was  it  but  a  despising  the  rich  goodness  of  his  great  Benefactor  ? 

32.  "  Unaccountable  and  amazing  folly :  What  a  despicable 
acquisition  tempted  him  out  of  his  happiness  I  That  the  pleasures 
of  taste  and  curiosity  should  outvie  the  favor  of  God,  is  the 
reproach  of  his  reason,  and  makes  the  choice  so  criminal. 

33.  "-4  bloody  cruelty  to  himself,  and  to  all  his  posterity: 
Giving  a  ready  ear  to  the  tempter,  he  betrayed  his  trust,  and 
at  once  breaks  both  the  tables  of  the  law,  and  becomes  guilty  of 
the  highest  impiety  and  cruelty." 


22 


THE  MYSTERY  OF  INIQUITY,  OR 


B.I. 


CHAP.  IV. 


2  Thes.  ii. 
3. 


Epli.  ii.  3. 
Rom.  V.  12. 

Job,  XIV.  4. 

Concord. 

Article 

Sin. 

See  also 

Article 

Corruption. 


Sermons, 
vol.  iii.  Ser. 
48. 


Hist.  ofRp- 
demp  p.  48. 


fjen.  iii.  6, 


34.  Then  certainly  it  must  be  evident,  that  the  sin  of  Adam, 
including  his  posterity,  who  still  continue  in  the  same  line  of  sin 
and  rebellion,  is  in  a  spiritual  sense,  at  least  equal,  if  not  far 
'superior  in  magnitude  to  what  might  be  called  the  highest 
treason  in  a  political  sense. 

35.  And  therefore  the  fallen  and  still  sinning  posterity  of 
Adam,  could  never,  after  the  fall,  claim  any  more  right  to  those 
once  violated  laws  of  heaven,  under  any  pretence  whatever  of 
keeping  them,  than  Benedict  Arnold  and  his  confederates,  could 
have  claimed  an  active  part  in  the  free  government  of  America, 
after  the  most  pointed  violation  and  breach  of  national  trust,  by 
his  notoriously  treacherous  conduct  at  West  Point. 

36.  What  the  sin  of  Adam  and  Eve  was,  and  how  that  sin 
has  been  propagated  by  their  posterity,  has  been  very  pointedly 
hinted  at  by  many  candid  and  sensible  men ;  but  how  that  sin 
has  been  kept  concealed  under  a  veil,  has  not  been  brought  to 
light ;  nor  could  it  be,  until  the  time  appointed  of  Grod. 

37.  At  present,  the  strict  demands  of  light  and  truth  require 
the  veil  to  be  removed,  and  the  mystery  of  sin  to  be  revealed. 
Of  what  some  have  written  particularly  on  this  subject,  a  few 
things  may  here  be  noticed. 

38.  "The  Scriptures,"  says  Crudc7i,  "prove  in  many  places, 
that  the  sin"  [sinful  nature]  "  of  Adam  was  communicated  to  all  his 
posterity,"  [by  ordinary  generation]  "  and  that  it  has  infected  and 
corrupted  it.  We  are  hy  nature  the  children  of  wrath;  that  is, 
liable  to  punishment,  and  that  hath  relation  to  guilt,  "i??/  one 
man  sin  entered  into  the  rcorld,  and.  death  by  siii,  and  so  death 
passed  upon  all  men.,''''  as  a  just  sentence  upon  the  guilty,  '■'■for 
that  all  have  sinned^  Job  describes  this  sin,  "  WJio  can  bring 
a  clean  thing  out  of  an  unclean'?  not  one.'''' 

39.  "It  is  the  universal  law  of  nature,  that  every  thing  pro- 
duces its  like,  not  only  in  regard  of  the  same  nature  that  is 
propagated  from  one  individual  to  another,  without  a  change  of 
the  species,  but  in  respect  of  the  qualities  with  which  that 
nature  is  eminently  affected." 

40.  Again  says  Davies  :  "Flesh  of  flesh,  and  spirit  of  spirit. 
This  is  according  to  the  established  laws  of  generation,  by  which 
every  thing  begets  its  like."  And  therefore,  by  the  works  of 
generation,  a  sinful  nature  is  communicated,  and  nourished  by  the 
industry  of  its  propagators,  otherwise  sin  could  not  be  in  the 
world.  Hence  the  words  oi  Edwards  are  very  true  ;  when  speaking 
of  Adam  and  Eve,  he  says:  "All  their  posterity,  by  ordinary 
generation,  are  partakers  of  the  fall,  and  of  the  corruption  of 
nature  that  followed  from  it." 

41.  Again,  says  Osterivald:  "  x'Vdam  and  Eve  sinned  freely  and 
voluntarily,  being  deceived  by  the  devil  and  their  own  lust. 
That  the"  [acting]  "  cause  of  sin  is  to  be  found  in  man,  is  evident, 


B.  I. 


THE  MAN  OF  SIN,  REVEALED. 


23 


not  only  from  tlie  history  of  Adam's  fall,  but  likewise  from  our 
own  experience.  For  we  sin  in  the  same  manner  as  Adam  did, 
viz :  against  the  divine  law,  voluntarily,  and  being  seduced  by 
our  own  lusts." 

42.  Again,  says  Boston,  "The  corruption  of  nature  is  the 
river-head,  which  has  many  particular  lusts  in  which  it  runs. 
What  doth  it  avail  to  reform  in  other  sins,  while  the  great  reign- 
ing  sin  remains  in  its  full  power  ?  "What  though  some  particular 
lust  be  broken;  if  that  sin,"  [namely,  the  lust  of  the  flesh,] 
*'  the  sin  of  our  nature,  keep  the  throne,  it  will  set  up  another  in 
its  stead;  and,  while  it  stands  entire,  there  is  no  victory. 

43.  "It  is  an  hereditary  evil:  propagated  in  nature,  [or  con- 
veyed by  natural  generation.]  Consider  the  confession  of 
David,  '■'■Behold  I  tvas  shapen  in  iniquity,  and  in  sin  did  my 
mother  conceive  we."  Here  he  ascends  from  his  actual  sin  to 
the  fountain  of  it. 

44.  "  By  this  sin,"  [of  Adam  and  Eve]  says  the  Westminster 
Assembly,  "they  fell  from  their  original  righteousness,  and  com- 
munion with  God,  and  so  became  dead  in  sin  and  wholly  defiled 
in  all  the  faculties  and  parts  of  soul  and  body.  They  being  the 
root  of  all  mankind,  the  same  death,  in  sin  and  corrupted  nature, 
was  conveyed  to  all  their  posterity,  descending  from  them  by 
ordinary  generation.  From  which  original  corruption,  do  pro- 
ceed all  actual  transgressions." 


CHAP.  IV. 

Ch.  Then. 
V.  I.  ch.  iii. 
pp.  147, 
14S,  155. 


Four-fold 
Slate,  pp. 
3D.  40,  107, 
lOS. 


Confession 
of  Faith. 


CHAPTER   V. 

FURTHER  ILLUSTRATIONS  OF  THE  NATURE  OF  THE  MYSTERY 
OF  INIQUITY. 


All  the  foregoing  testimonies  are  strictly  true,  as   they  have    chap.  v. 
abundantly  proved,  not  only  from  matters  of  fact,  but  from  the 
most   pointed    testimony  of  the   sacred  writings ;    such  as  the 
following  : 

2.   '■'■And  the  eyes  of  them  both  v:ere  opened,  and  they  knew  Cen.  iii.  7. 
that  they  were  naked :  and.  they  sewed  Jig  leaves  together,  and  made 
themselves  aprons.''''     '■'■That  which  %s  horn  of  the  flesh  isflesh.^''  John,  iii.  6. 
And,  "  Every  man  is  tempted  when  he  is  drawn  aivay  of  his 
own   hist   and   enticed.      Then,    when   lust    hath    conceived,    it   y     .  ,, 

.  .  Jas.  1,  14, 

bringeth  forth  sin;  and  sin,  ivhen  it  is  finished,  brin get h  forth  is. 
death.''''     And  many  more  proofs  to  the  same  purpose. 


24 


THE  MYSTERY  OF  INIQUITY,  OR 


B.I. 


CHAP.  V. 


History  of 
Redeinp.  p, 

70. 


3.  Certainly,  then,  ^ero  it  not  that  some  misguided  and 
sanctimonious  priesthood  had  invented  a  scheme  to  gratify  Lust, 
under  the  alluring  and  specious  pretext  of  fulfilling  an  original, 
and  afterwards  basely  violated,  law  of  nature,  which  God  gave  to 
Adam  in  his  state  of  innocence,  it  would  verily  seem,  that  the 
very  seat  and  fountain  head  of  all  sin  and  corruption,  might 
have  been  discovered  at  once,  to  open  view,  by  no  more  than  the 
bare  removal  of  ^fig  leaf. 

4.  For  they  have  pointedly  proved,  that  the  sin  of  Adam  and 
Eve  was  conveyed  to  their  posterity  by  the  works  of  natural 
generation ;  that  all  their  posterity  are  shapen  in  iniquity,  and 
conceived  in  sin ;  that  the  original  corruption  of  Adam  and 
Eve,  which  conceived  and  brought  forth  sin  was  Lust;  and 
that  when  L«s?  had  conceived  and  brought  forth  sin,  "the  eyes 
of  them  both  were  opened,  and  they  knew  that  they  were  naked.^^ 

5.  What  could  the  aforesaid  authors  have  said  plainer,  un- 
less they  had  pointedly  said,  that  their  eating  the  forbidden  fruit, 
was  the  very  act  by  which  Adam  knew  Eve  his  wife,  when 
(whatever  transgression  had  been  before)  she  conceived  and 
brought  forth  a  murderer  ? 

6.  Here  then  is  the  mystery  oi  the  iniquity;  first  pointedly 
and  clearly  showing  what  the  very  root  of  all  sin  is,  and  how  sin 
is  propagated ;  and  then  again  concealing  the  whole  matter  under 
the  specious  pretest  of  a  command  or  an  ordinance  of  God,  so 
abundantly  acknowledged  to  have  been  most  basely  violated. 
What  I  is  God  the  author  of  sin  ?  Nay,  in  nowise ;  the  same 
writers  have  justly  proved  that  he  is  not ! 

7.  It  is  certain  that  the  law  of  nature  which  forms  a  cloud 
and  spreads  it  over  the  earth,  creates  it  for  the  purpose  of  water- 
ing the  earth,  and  causing  it  to  be  fruitful. 

8.  And  it  is  equally  certain,  that  the  law  of  the  eternal 
WORD,  which  created  man  soul  and  body,  male  and  female, 
intended  by  the  very  law  of  their  creation,  that  they  should 
he  fruitful  and  vmltiply,  and  reple?iisk  the  earth,  and  sitbdve 
it. 

9.  For  this  very  purpose,  they  were  endowed  with  those 
animal  faculties  and  sensations,  which  in  due  subordination  to  the 
law  and  command  of  God,  would  have  innocently  constituted 
them  one  flesh,  in  the  work  of  generation. 

10.  But  it  is  as  certain  and  positive  a  truth,  that  those 
instincts  of  nature,  or  animal  properties,  never  were  in- 
tended to  lead  and  govern  the  soul,  or  even  to  act  without 
the  soul's  decided  approbation.  And  therefore,  while  the  soul 
kept  its  first  rectitude,  and  subdued  every  inferior  passion, 
which  might  arise  in  consequence  of  his  state  of  probation, 
there  never  could  have  been  the  least  cause  or  foundation  for 
shame. 


B.  I.  THE  MxVN  OF  SIN,  REVEALED.  25 

11.  And  thus,  while  the  man  and  the  woman  stood  in  upright-  chap   v. 
ness  and  innocence,  they  were  both  naked,  and  were  not  ashamed, 
"which  certainly  implies,"  says  a  judicious  author,  "not  only 

that   their   nakedness   was   no   just    cause    of  shame,   but  that 
they  never  could  have  known  it,  had  their  innocence  continued. 

12.  "Before  the  fall,  they  doubtless  knew  that  they  had  no 
clothing ;  but  noAV  their  eyes  were  opened,  and  they  had 
acquired  a  criminal  knowledge,  and  became  sensible  of  a  passion 
to  which  they  had  ever  before  been  strangers,  namely,  shayne. 

13.  "The  origin  of  this  will  be  easier  to  account  for,  if  we 
supposed  with  some,*  that  the  juice  of  this  tree  was  inebriatinrc 
[i.e.  intoxicating] ;  since  we  know  from  common  observation, 
that  juices  of  such  a  quality  will  excite  debauchery,  produce 
strange  commotions  in  the  animal  frame,  and  give  a  strong  pre- 
dominancy to  the  animal  appetites. 

14.  "  Under  these  circumstances  we  need  not  wonder  at  the 
subterfuges  [tricks  or  evasions]  to  which  they  ran,  since  it  is 
never  expected  that  the  conduct  of  persons  under  the  power  of 
intoxication,  or  the  oppression  of  guilt,  should  be  perfectly  con- 
sistent with  the  rules  of  cool  reflection." 

15.  According  to  the  above,  shame  was  the  effect  of  a  crimi- 
nal knowledge,  which  is  most  strictly  true.  By  eating  the  for- 
bidden fruit,  they  knew  that  they  were  naked  ;  and  hence  that 
shameful  act  is  so  commonly  expressed  by  the  term  knoioing. 

16.  Adam  knew  Eve  his  wife.  Doubtless  he  was  well  ac- 
quainted with  her  before  ;  but  now  he  knew  her  in  a  shameful 
and  criminal  manner,  in  consequence  of  which  they  walked 
naked,  and  their  shame  appeared.  And  from  hence  the  above 
author  makes  the  following  plain  observation  : 

17.  "  It  is  remarkable,  that  the  custom  of  covering  the  pri-   Hist,  of 
vate   parts   should  so  generally  obtain,  even  among  barbarous  ^^^'^'^'^i'- p- 
nations  ;  an  entire  disuse  of  clothing  in  both  sexes  is,  perhaps, 
nowhere  practised,  except  where  promiscuous  intercourse  is  also 
allowed,  and  men  and  women  couple  like  the  brutes." 

18.  Therefore,  as  shame  is  the  effect  of  a  criminal  knowledge, 
and  as  the  seat  of  that  criminal  knowledge  is  manifest  by  the 
universal  practice  of  all  nations  in  hiding  it,  hence  it  is  evident 
that  the  criminality  of  that  knowledge  arose  from  an  unseason- 
able and  untimely  use  of  those  bodily  organs  and  animal  faculties, 
which  were  created  to  be  under  the  government  and  direction  of 
a  superior  law. 

*  Milton  gives  a  striking;  description  of  the  effects  of  the  forbidden  fruit  on 
Adam  and  Eve,  in  the  following  linps : 

" But  that  false  frnit 

Carnal  desire  inflaming  :  he  on  Eve 
Began  to  cast  lascivious  eyes;  she  him 
As  wantonly  repaid;  in  lust  they  burn." 

Paradise  Lost,  Book  IX. 
3 


26 


THE  MYSTERY  OP  INIQUITY,  OR 


B.I. 


CHAP.  V. 


Four-foUl 
State,  p.  49, 
50. 


19.  And  as  the  first  transgressors  of  the  human  race  covered 
the  parts  through  which  they  had  violated  the  command  of  God, 
with  fig-leaves,  so,  under  a  specious  pretext,  sin  has  reigned 
since  the  fall,  and  deceived  the  nations  of  the  earth.  And  this 
is  brought  to  light  that  the  words  of  God  might  be  fulfilled, 
"  The  Lord  loill  discover  their  secret  parts.'" 

20.  And  yet  that  lawless  and  uuruly  passion  of  LUST,  in 
polluting  and  corrupting  the  order  of  creation,  has  claimed 
either  the  law  of  nature,  or  the  express  command  of  God  for  its 
authority ;  although  it  is  so  evident  that  by  the  very  first  act  of 
that  kind  in  which  man  went  forth,  he  violated  not  only  the  law 
of  nature,  but  God's  express  command  I 

21.  It  is  also  generally  acknowledged,  (as  we  have  shown 
from  eminent  authorities.)  that  shame  is  the  eifect  of  sin,  and 
that  the  sinful  nature  of  Adam  and  Eve  is  conveyed  to  their 
posterity  by  the  very  act  of  natural  generation. 

22.  How  then  is  it,  that  the  fallen  posterity  of  Adam  have, 
under  the  sacred  pretext  of  a  command  or  ordinance  of  God, 
protended  to  solemnize  that  which  in  itself  is  profane,  and  to 
sanctify  that  unclean  thing,  out  of  which  they  have  proved  to  a 
demonstration  that  they  can  bring  nothing  clean?* 

23.  Well,  therefore,  said  Boston:  "Adam  confesseth  his 
nakedness,  which  he  could  not  get  denied,  but  not  one  word  he 
says  of  his  sins ;  here  was  the  reason  of  it,  he  would  fain  have 
hid  it  if  he  could.  Adam's  children  need  not  be  taught  this 
hellish  policy,  for  before  they  can  well  speak,  (if  they  cannot 
get  the  fact  denied,)  they  will  cunningly  lisp  out  something  to 
lessen  their  foult,  and  lay  the  blame  upon  another. 

24.  "  Nay,  so  natural  is  this  to  men,  that  in  the  greatest  of 
sins  they  will  lay  the  fault  upon  God  himself.  And  was  not  this 
one  of  Adam's  tricks  after  his  fall  ?  The  man  said,  '  The  woman 
tohom  thou  gavest  to  be  with  vtc,  she  gave  me  of  the  tree,  and  I 
did,  eat.''  He  makes  his  apology  in  the  first  place,  and  then 
comes  to  his  confession !  His  apology  is  long,  but  his  confession 
is  very  short,  as  if  he  was  afraid  his  meaning  should  have  been 
mistaken  I 

25.  '■'■'■Theiooman,^  says  he,  or  that  woma7i!  as  if  he  would 
have  pointed  the  judge  to  his  own  work.  There  was  but  one 
woman  then  in  the  world,  yet  she  is  as  carefully  marked  out  in 
his  defence  as  if  there  had  been  ten  thousand  ! 

2(3.  '■'■'■  The  tooman  whom  thou  gavest  me!''  Here  he  speaks 
as  if  he  had  been  ruined  with  God's  gifts  !  and  to  make  the  shift 


*  Notwithstanding  those  plain  demonstrations,  some  affect  to  believe  that  the 
corruptions  of  the  fallen  nature  of  man  are  not  propagated  by  generation  ;  but  that 
the  offspring  of  man  now  come  into  the  world  as  pure  as  when  first  created.  But 
this  is  a  contradiction  of  every  known  principle  of  existence,  for  no  fact  is  better 
known  than  that  every  corrupt  plant  propagates   its  corruptions   by  its   seed. 


B.  I.  THE  MAN  OF  SIN,  REVEALED.  27- 

look  the  blacker,  it  is  added  to  all  tins,   Thou  gavcst  to  be  ivith  chap,  vi. 
me,  to  stand  by  me  as  a  helper,  as  if  he  would  have  fathered  au 
ill  design  upon  the  Lord,  in  giving  him  this  gift ! 

27.  "He  says  not,  the  icoiaan  gave  me,  but  '  The  woman  she 
gave  meV  emphatically,  as  if  he  had  said,  she,  even  she,  gave 
■me  of  the  tree.  This  much  for  his  apology;  but  his  confession. 
is  quickly  over:  '■  Jbid  I  did  eat,''  And  there  is  nothing  here 
to  point  to  himself,  and  as  little  to  shew  what  he  had  eaten. 
How  natural  is  this  black  art  to  Adam's  posterity  !  He  that 
runs  may  read  it." 

28.  So  plainl}''  have  discerning  men  pointed  out  the  very  root 
and  foundation  of  all  iniquity,  and  proved  their  remarks,  not 
only  from  the  sacred  writings,  but  from  common  observation, 
drawn  from  the  most  noted  and  universal  facts. 


CHAPTER  VI. 

THE    MYSTERY    OF    INIQUITY   FURTHER    REVEALED. 

After  all  that  has  been  said  concerning  the  root  of  human 
depravity,  yet  such  is  the  deceitfulness  of  that  lawless  and  cor- 
rupt nature  of  the  serpent  which  man  imbibed  by  the  fall,  and 
such  is  the  depth  of  that  '■'■mystery  of  iniqidty,''''  as  to  claim  its 
right  of  indulgence,  under  the  covert  of  the  original  law  of  God 
— an  ordinance  of  heaven  I 

2.  And  not  only  so,  but  whenever  it  is  molested  by  God's 
claim  to  the  principal  seat  of  man's  affections,  it  has  the  imper- 
tinence to  question : — How  could  Adam  violate  the  law  of 
nature  in  knowing  his  wife,  when  she  was  designedly  made  for 

And  it  is  also  well  known,  that  all  the  corruptions  of  blood  and  foul  disorders  with 
■which  parents  are  affected,  are  infused  into  their  ofispring  by  natural  generation. 
It  is  equally  certain  that  the  children  are  affected,  more  or  less,  according  to  cir- 
cumstances, by  all  the  mental  propensities  of  their  parents.  It  is  in  this  manner 
that  the  "  iniquities  of  the  father  are  visited  upon  the  children,"  and  not  by  any 
arbitrary  decree.     (Ex.  xxxiv.  7.) 

Therefore,  parents  who  seek  to  justify  the  carnal  works  "f  the  flesh,  under  the 
pretext  of  a  command  of  God  to  "be  fruitful  and  multiply,"  assume  a  solemn 
and  weighty  responsibility.  Let  them  first  examine  whether  they  are  in  a  state 
to  propagate  such  fruit  as  God  required,  by  the  original  order  of  nature ;  and,  if 
they  are  in  a  state  to  propagate  either  physical  or  mental  corruption  and  misery 
in  their  offspring,  let  them  know  that,  in  thus  doing  for  their  own  gratification, 
they  sin  against  every  principle  of  God's  creation,  and  they  will  surely  have  to 
meet  a  righteous  and  just  reward. 


28  THE  MYSTERY  OF  INIQUITY,  OR  B.  I. 

CHAP.  VI.  ]jim^   a^(j  nature   liad   furnished  them   with  those  faculties  by 
which  they  came  together  in  that  order  ? 

3.  Those  who  have  light  and  reason  enough  to  know  what  the 
perfect  law  of  nature  requires,  will  not  ask  this  question,  know- 
ing that  God  is  not  the  author  of  sin,  nor  of  that  lavdess  instinct 
which  gives  the  predominancy  to  the  animal  appetites,  and  de- 
bases the  dignity  of  man  below  the  order  of  the  brutes. 

4.  But  to  such  as  (according  to  what  is  written)  '■'■know  noth- 
Jude,  10.      ing  hut  what  they  know  naturally  and  in  those  thinga  corrupt 

themselves,^''  under  a  pretended  cloak  of  obeying  God's  command, 
if  they  will  exercise  their  reason,  the  answer  is  plain  and  evident 
from  the  following  natural  similitudes. 

5.  AVould  it  not  be  just  and  right  in  a  wise  and  prudent 
parent,  who  should  plant  an  apple  tree  among  the  trees  of  his 
garden,  more  excellent  than  the  rest,  for  the  express  use  of  his 
children,  to  lay  them  under  an  entire  prohibition  from  eating  or 
touching  that  tree,  until  the  fruit  was  fully  ripe?  And  would  it 
not  be  time  enough  for  that  prohibition  to  be  taken  off  when  the 
fruit  was  ready  for  use  ? 

6.  And  should  the  children,  through  some  disorderly  influence 
upon  their  youthful  appetites,  be  so  deceived  by  the  appearance 
of  the  blossoms  or  green  fruit,  as  to  pluck  and  eat  them,  would 
not  this  be  an  express  violation  of  the  law  of  nature  in  that  case, 
as  well  as  of  the  express  command  of  their  parent  ? 

7.  Here,  then,  would  be  the  deceitfulness  of  the  transgression, 
in  corrupting  their  blood,  and  continually  abusing  the  tree  and 
themselves,  under  the  pretence  that  their  father  gave  it  to  them; 
and  neither  suffering  their  tree  to  bring  forth  ripe  fruit,  nor 
themselves  to  enjoy  that  benefit  from  it  which  their  father 
intended. 

8.  The  smallest  capacity  may  apply  this  to  the  original  and 
present  state  of  man.  The  law  of  nature  established  in  the 
creation  of  man,  could  not  be  inferior  to  the  law  established  in 
the  tree  yielding  fruit,  whose  seed  is  in  itself,  and  being  regula- 
ted by  the  times  and  seasons  of  God's  appointment,  must  bring 
forth  fruit  according  to  that  appointment. 

9.  Thus  in  the  creation  of  man,  by  the  very  law  of  his  exist- 
ence his  seed  was  in  himself;  and,  had  his  conduct  been  regulated 
according  to  God's  appointment,  he  would  have  propagated  his 
own  species  agreeable  to  the  will  of  the  Creator,  and  also  accord- 
ing to  the  law  of  nature,  in  the  times  and  seasons  which  He 
appointed. 

10.  Therefore,  by  the  very  existence  of  the  laws  of  creation, 
Adam  and  Eve  were  forbidden  to  come  to  the  knowledge  of 
generation  until  the  time  appointed  by  the  Creator.  But,  as 
they  did  not  like  to  retain  God  in  their  knowledge,  and  were 
influenced  by  the  serpent  to  counteract  his  laws,   they  were 


B.  I.  THE  MAN  OP  SIN,  KEVEALED.  29 

unseasonably  led  by  the  devil  into  the  knowledge  of  generation,   ciiap.vi. 
instead  of  being  led  or  directed  by  the  law  of  (iod. 

11.  And  hence  all  the  motives  and  actions  of  man,  in  the 
works  of  nature,  are  corrupt,  and  contrary  to  the  pure  law  of  the 
Creator,  yet  deceitfully  covered  under  the  pretence  of  fulfilling 
the  original  law  of  nature,  or  more  deceitfully  and  shamefully 
cloaked  under  the  plausible  but  hypocritical  pretence  of  obeying 
the  commands  of  God,  so  basely  violated. 

12.  Again,  take  the  following  similitude.     In  the  year  1802, 
the  convention  of   the  state  of  Ohio  formed  a  constitution,  in 
which  is  the  following  sentence  :    "  But    no    alteration  of   this  An  vir. 
constitution  shall  ever  take  place,  so  as  to  introduce  slavery  or  Sec.  5. 
involuntary  servitude  into  this  state." 

13.  Then,  in  eonsec|uence  of  this  article,  the  citizens  of  Ohio 
are  forever  secured  in  the  possession  of  their  rights  of  liberty 
and  freedom. 

14.  But  should  a  foreign  slaveholder  infuse  his  principles  into 
the  Grovernor  of  Ohio,  and  he  should  publish  his  sentiments  in 
favor  of  slavery,  must  he  not,  upon  the  ver}^  principles  of  the 
constitution,  be  deposed  from  his  office  ?  And  should  he  himself 
be  determined  to  hold  slaves,  must  he  not  go  entirely  out  of  the 
state  ?  And  when  he  is  out  of  the  state,  can  he  have  anything 
more  to  do  with  the  constitution  or  laws  of  Ohio,  or  they  with 
him  ? 

15.  The  case  is  plain  to  a  demonstration  ;  and  although  he 
may  do  many  things  which  appear  like  what  the  laws  of  Ohio 
enjoin,  yet,  while  he  holds  slaves,  and  lives  in  a  slave  country, 
these  laws  can  have  no  influence  upon  him,  because  he  is  not 
under  their  jurisdiction. 

16.  And  should  he  even  take  a  copy  of  the  laws  with  him  into 
a  slave  country,  yet  he  could  not  enjoy  the  common  privileges 
of  a  citizen  of  Ohio,  for  the  constitution  expressly  declares  that 
"There   shall  be  neither  slavery  nor  involuntary  servitude  in  Art.  viii. 
this  state."     And  he  is  neither  in  the  state  of  Ohio,  nor  subject     ^^'  ^' 
to  its  laws. 

17.  Again,  it  is  declared  by  the  same  constitution,   "  That  all 
men  have  a  natural  and  indefeasible  right  to  worship  Almighty 
God   according   to   the   dictates  of  conscience ;  that  no  human  j,,;^ 
authority  can,  in  any  case  whatever,  control  or  interfere  with  Sec.  3 
the  rights  of  conscience ;  and  that  no  preference  shall  ever  be 
given  by  law,  to  any  religious  society  or  mode  of  worship." 

18.  Here  again  the  w^ord  ere?-,  forever  secures  to  the  citizens 
of  Ohio  free  liberty  of  conscience  in  matters  of  religion. 

19.  But  should  any  society  remove  out  of  the  bounds  of  the 
state,  and  form  a  new  settlement,  where  they  could  establish 
their  religion  by  law,  and  institute  the  most  cruel  modes  of 
persecution — could  they  claim  any  relation  to  the  laws  of  Ohio, 


Ezek.  i.,  X 
ilvii 


30  THE  MYSTERY  Or  INIQUITY,  OR  B.  I. 

CHAP.  VI.  'beciiuse  they  had  once  lived  in  that  state,  and  removed  out  of  it? 
The  deceitfulness  of  such  a  pretence  would  be  at  once  manifest. 
'20.  Then,  what  higher  pretence  can  fallen  man  have  to  the 
original  constitution  and  commands  of  God  which  he  was  under 
before  his  disobedience?  Did  he  not  violate  them,  and  become 
guilty  of  the  highest  impiety  ? 

21.  Nay,  more:  was  he  not  condemned  as  a  traitor?  Yea, 
verily,  and  actually  banished  from  any  right  to  the  tree  of  life. 

Gen.  iii.       As  it  is  written,  "  Therefore  the  Lord  God  se7it  him  forth  froin 
"  '    '         the  gardc7i  of  Eden.     So  he  drove  out  the  man.     And  he  placed 

cheruhims  and  a  flaming  sivord,  ivhich  turned,  every  loay,  to  keep 

the  way  of  the  tree  of  life.'''' 

22.  These  represented  the  four  dispensations  through  which 
man  had  necessarily  to  pass  Ijefore  he  could  partake  of  the  spiritual 
tree  of  life,  and  thereby  rise  from  the  death  (caused  by  his  fall)  into 
the  superior  life  of  his  true  order.  Thus  the  way  to  the  tree  of 
life  was  protected  from  corruption  by  the  flaming  sword  of  the 
truardian  angels. 

23.  And  shall  fallen  man,  being  banished  from  his  primitive 
abode  take  with  him  a  copy  of  the  law  he  has  basely  violated, 
together  with  the  corrupt  and  deceitful  spirit  of  the  serpent  which 
he  had  obeyed  ?  and  shall  he,  in  that  same  corrupt  and  deceitful 
spirit,  go  forth  and  "  he  fruitful^''''  under  pretence  of  obeying  the 
command  of  God  given  in  his  state  of  innocence,  and  so  fill  the 
earth  with  corruption  and  violence — blood  crying  unto  blood — 
while  the  beasts  of  the  field,  more  orderly  than  he,  set  him  an 
example  of  "times  and  seasons?" 

24.  And  shall  Cain  also  claim  a  right  to  that  original  and 
pure  law  of  nature,  and  obey  the  command  of  God,  to  '■'■multiply 
and  replenish  the  earth''''  and  at  the  same  time  abstract  one  from 
the  number,  by  imbruing  his  hands  in  his  brother's  blood  ? 

25.  Oh,  how  inconsistent,  cruel,  devilish,  and  supremely  deceit- 
ful are  the  demands  of  lust !  ! 

26.  And  yet  both  ancient  and  modern  divines,  and  their 
followers,  have  indulged  and  recommended,  and  do  indulge  and 
recommend,  the  gratification  thereof,  under  that  speciovis  pretext 
they  call  "a  holy  ordinance  of  God;  "  concealing  its  defiling 
properties  under  the  fig  leaf  of  "  the  sin  of  our  nature." 

Domenic  27.  Again  take  the  following  similitude  :  Dr.  Buchan  observes, 

p^^i'^Phi'i.    t^iit  "The  Jews,  by  their  laws,  were,  in  certain  cases,  forbid  to 
Ell.  1797.      have  any  manner  of  commerce  with  the  diseased ;  and  indeed  to 

this    all   wise  legislators   ought   to    have    a   regard.      In  some 

countries,  diseased  persons  have  actually  been  forbidden  to  marry. 

This  is  an  evil  of  a  complicated  kind,  a  natural  deformity,  and 

political  mischief." 

28.  Then,  admitting  such  a  law  to  exist,  as  only  permitted  the 

healthy  and  firm  to  propagate  the  species,  and  some  one,  after 


B.  I.  THE  MAN  OF  SIN,  REVEALED.  31 

obtainiug  license  by  law,  should  fall  under  a  mortal  consumption,   chap,  vt. 
would  lie  be  actuated  by  a  just  regard  to  the  law,  in  going  forth 
and  begetting  a  son  in  his  own  likeness — a  partaker  of  his  con- 
sumptive blood  ?  Surely  not.     He  would  be  actuated  by  some 
other  motive  than  to  fulfil  the  law. 

29.  Yet  if  he  chose,  he  might  cover  his  base  motive  with  the 
license  which  he  had  received  while  in  a  state  of  health,  until  he 
was  actually  brought  into  judgment,  and  his  condition  made 
manifest,  that  he  is  not  now  the  proper  person  to  Avhom  the 
license  was  given. 

30.  Or,  should  his  deplorable  offspring  keep  his  license,  and 
try  to  prove  that  the  court  had  licensed  them,  bv  licensing  their 
once  healthy  father  ;  the  deceitfiilness  of  their  pretext  would  still 
be  worse.  And,  although  they  might  say  their  license  was  given 
according  to  law,  and  therefore  what  they  did  was  lawful;  yet 
the  laio  could  never  notice  them,  unless  to  reject,  and  cut  them 
off  from  the  communion  of  the  healthy. 

31.  The  weakest  capacity  may  apply  this  case  to  the  fall  of 
man,  and  see  at  once  the  deceit  fulness  of  sin,  and  the  subtle 
means  by  which,  like  a  strong  man  arvied,  the  man  of  sin  has 
kept  his  palace,  and  his  goods  in  peace. 

32.  And  such,  verily,  are  the  deceitful  means  by  which  sin 
has  been  concealed  in  a  mystery,  and  kept  the  whole  creation 
under  death  and  bondage;  servants  to  sin,  and  those  secret 
works  of  darkness  which  are  far  beneath  the  perfect  law  of  nature, 
and  infinitely  beneath  every  law  and  attribute  that  can  possibly 
endure  the  light  or  presence  of  that  God  who  is  A  consuming  fire. 

33.  It  must  be  granted  by  all,  that  God  formed  the  woman 
for  the  man,  and  gave  her  to  him,  and  commanded  them  to  be 
fruitful :  at  least,  it  was  a  natural  law  established  in  them  by  the 
order  of  their  creation.  But  how  were  they  fruitful?  Did  God 
own  that  for  proper  fruit  which  they  brought  forth  ? 

34.  The  effect  must  be  like  its  cause.  "A  good  tree  cannot 
bring  forth  evil  fruit."  Their  first  fruit  (of  which  we  have  an  ac- 
count) was  a  murderer,  which  proved  that  the  cause  from  which  he 
sprang,  was  something  wholly  different  from  the  original  and 

pure  law  of  nature;  as  it  is  written,  "  Cai?i  loas  of  that  uncked  Uohn, iu. 
one,  and  sleio  his  brother.'^     Hence  it  is  certain  that  he  was  not   ^^' 
begotten  according  to  the  v/ill  of  God,  but  through  the  lusts  of  the 
wicked  one. 

35.  Therefore,  as  the  first  fruit  was  corrupt,  and  proved  itself 
the  fruit  of  a  corrupt  tree,  it  follows,  beyond  all  contradiction, 

that    the  v^hole  lump  of  the  fruit  which  that  tree    ever    after   i  Cor.  v.  e. 
brought  forth,  was  also  corrupt.     Flesh  of  flesh,  foul  spirit  of 
foul  spirit,  and  corruption  of  corruption,  according  to  the  now 
established,  corrupted,  and  perpetiially  violated  laws  of  natural 
generation.     Hence  it  is,  that  Christ  told  the  seed  of  Abraham, 


32  THE  DECEPTIVE  OPERATIONS  B.   I. 

*^'^f^^-     "  Ye  are  of  your  father  the  devil,  aud  the  lusts  of  your  father 

'. ye  will  do." 

3(j.  Nevertheless,  the  law  and  commandment  which  God  gave 
to  man,  was  in  itself  good,  and  although  corrupted  and  changed, 
Uorn  i.  23,    as  they  "  changed  the  trulh  of  God  into  a  lie,'"  yet  it  could  not  be 
*■"■  destroyed,  but  still  remained  as  a  witness  against  the  transgres- 

liom.  vii.     ^0^'     Hence  it  is  written,  the  law  is  holy,  and  the  command- 
^'■i-  ment  holy,  and  just,  and  good. 

37.  It  was  a  just,  holy,  and  good  God,  that  commanded  man 
to  multiply  and  replenish  the  earth.  And  man  was  also 
created  pure  and  innocent.  Of  course,  the  commandment 
was  like  Him  that  gave  it,  and  him  to  whom  it  was  given, 
and  therefore  required  as  the  fruit,  a  just  and  good  seed, 
without  which  the  demands  of  that  law  could  never  be 
answered. 

38.  But,  when  man  was  seduced,  by  the  nature  of  the  serpent 
in  the  woman,  he  became  "  carnal,  aiid  sold,  under  sin,''"'  and 
was  led  captive  by  a  law  in  his  members,  which  was  contrary  to 
the  original  law  of  his  mind. 

39.  Therefore,  the  commandment,  which  was  in  itself  good, 
Ecci.  vii.  and  given  to  one  who  was  made  upright,  and  which  called  for  the 
^^'              same  kind  of  fruit,  could  by  no   means  apply  to  one  who  was 

fallen  from  his  primitive  rectitude,  and  whose  very  nature  was 
corrupt. 


CHAPTEE  VII. 

THE  DECEPTIVE  OPERATIONS  OP  THE  MAN  OF  SIN. 

Nevertheless,  as  the  law  of  nature  stood,  being  the 
essence  of  natural  life,  and  the  commandment  was  intended  to 
stand  until  the  true  spiritual  seed  should  appear,  it  gave  occasion 
to  the  greatest  possible  deception;  as  says  St.  Paul  concerning 
the  law  of  God:  "  Sin,  taking  occasion  by  the  commandment^ 
11,13,22,'  wrought  in  me  all  manner  of  concupiscence.  For  sin,  taking 
occasion  by  the  commandment,  deceived  me,  aiid  by  it  slew 
me.'''' 

2.  "  T-Fas  then,  that  which  is  good  made  death  vnio  one? 
By  no  means:  But  si7i,  that  it  might  appear  sin,  ivorking  death 
in  me  by  that  which  is  good;  that  sin  by  the  commandment 


Rom.  vii.  8, 


B.  I.  OP  THE  MAN  OF  SIN.  33 

might   become  exceeding  sinful.     For  I  delight  in  the  law  of     ^"j^^' 

God  after  the  inward  man.     But  1  see  another  law  in  my  mem-  

bers  ivarriiig  against  the  law  of  my  viind,  and  bringing  me 
i?ito  captivity  to  the  law  of  sin  which  is  in  my  members.^''  Tliis 
he  evidently  spake  personating  the  natural  man. 

3.  And  thus,  while  the  original  law  reijuired  upright  man  to 
be  fruitful,  it  could  only  work  iu  fallen  man  all  manner  of  con- 
cupiscence. 

4.  And  so  long  as  he  imagined,  by  that  deceitful  and  corrupt 
nature  of  the  serpent,  that  the  command  was  to  him,  he  was 
essentially  deceived,  and  the  very  fruit  of  his  pretended  obedience 
stood  as  a  witness  to  condemn  him,  and  to  prove  that  he  was  not 
the  one  who  could  answer  the  demands  of  a  holy  and  just  laio. 

5.  The  very  design  of  sin,  through  the  instigation  of  the 
devil,  was  to  bring  death,  and  destroy  the  creation  ;  and  had  not 

God  retained  in  his  own  power  the  eternal  law   and  nature  of  j^j^^  ^j^ 
man,  the  human  race  must  have  become  extinct,  and  no  fesh  22. 
could  have  been  saved. 

6.  For  the  strictest  laws  that  were  ever  given  among  men, 
for  the  punishment  of  evil  doers,  come  far  short  of  the  original 
brightness  of  that  pure  and  inflexible  nature  of  God,  which,  like 
a  flaming  sword,  stood  pointedly  against  every  sensation  of  a 
carnal  mind. 

7.  Hence  it  is  written,  "  The  ivrath  of  God  is  revealed  from  Rom.  i.  is. 
heaven  against  all  ungodliness  and  ^tnrigJiteousncss  of  men,  who 

hold  the  truth  in  2inrightcousness." 

8.  And  how  could  they  hold  the  truth  in  unrighteousness  ? 
Manifestly  in  holding  that  the  commands  of  God,  which  were 
true  and  righteous  in  themselves,  and  given  to  upright  man  in  a 
stale  of  innocence,  were  still  extended  (for  propagation)  to  them, 
though  in  a  fallen  state,  and  in  that  corrupt  nature  of  the  ser- 
pent, which  is  unrighteousness  in  the  very  abstract. 

9.  Thus,  they  could  hold  the  truth  that  man  and  woman 
were  commanded  to  multiply  and  replenish  the  earth,  and  use 
this  as  a  sacred  covering  for  the  life  of  all  their  most  hidden 
abominations,  and  "freely,"  says  Boston,  "do  that  in  secret 
which  they  would  be  ashamed  to  do  in  the  presence  of  a  child ; 
as  if  darkness  could  hide  from  an  all-seeing  God  !" 

10.  Well,  therefore   said  God,  by  the  Prophets,  '■'Wo  unto  is  xxix.15. 
them  that  seek  deep  to  hide  their  counsel  from  the  Lord,  and  J'^''v-'J- 
their  works  are  in  the  darkV     '■'■  Shall   I  not  visit  for  these 
things?     Shall  not  my  soul  be  avenged  on  such   a  nation  as 

this .?" 

11.  It  is  certain  that  God,  from  time  to  time,  destroyed  the 
nations  of  the  earth  for  their  acts  of  abomination,  committed 
through  the  lust  of  concupiscence ;  and  if  so  many  thousands 
and  millions  were  actually  destroyed,  according  to  the  measure 


34  THE  DECErXIVE  OrERATIONS  B.  I. 

^^ff-      of  God's  righteous  law,  revealed  from  time  to  time,  for  such  acts 

'. as  were  openly  committed,  what  must  have  become  of  the  world, 

if  all  the  secret  actions  of  every  individual  had  been  brought 
naked  into  judgment,  and  laid  open  to  view,  and  received  their 
Rom  vii.     ^"^^  reward  ?     How  truly  was  it  said,  that  sin  wrought  death  hy 
13.  that  which  is  good  I 

12.  Surely  then,  had  Grod  openly  denounced  and  executed  his 
Avrath  and  just  displeasure  against  corrupt  and  fallen  man,  per- 
sonally, to  the  extent  of  his  deserts,  his  punishment  and  weight 
of  condemnation  must  have  been  more  than  he  could  have  borne. 
18.  But  the  purpose  of  God  in  the  creation  of  man  being  in 
itself  eternal  and  unchangeable,  could  not  be  frustrated,  although 
the  pure  law  of  nature  itself  was  violated  and  corrupted  by  the 
agency  of  man. 

14.  It  was  therefore  in  mercy  to  fellen  man,  whose  life  was 
intended  for  wise  purposes  to  be  prolonged,  that  God  denounced 
the  curse  upon  the  serpent  above  all  creatures,  as  an  emblem  or 
figure  of  that  miserable  race  which  he  had  infected  with  his 
poison. 

15.  The  pure  law  of  nature,  which  God  placed  in  man,  as 
well  as  in  the  animal  or  brute  creation,  when  he  directed  them 
to  '■^  be  fruitful  and  multi'ply,''''  was  at  the  beginning,  holy,  just, 
and  good,  being  given  by  a  perfectly  just  and  holy  God,  as  hath 
been  observed. 

16.  So  that  before  man  hearkened  to  the  serpent,  and  fell 
below  the  rest  of  the  animal  creation,  in  the  order  of  nature 
there  could  be  no  unclean,  lascivious,  or  inordinate  desire  of  the 
flesh,  to  rule  his  animal  faculties;  nothing  but  motives  pure  and 
consistent  with  the  law  of  God,  in  his  mind. 

17.  A  pure  and  simple  desire  of  planting  seed  and  raising  a 
crop,  is  entirely  different  and  distinct  from  the  curious  researches 
of  the  naturalist,  who  searches  out  all  the  properties  and  quali- 
ties of  the  ground   in  which   the  seed  is  planted.     An  honest 

Col.  ii.  s.  farmer  may  discharge  his  duty  without  searching  into  vain  phi- 
losophy merely  to  please  his  curiosity  and  gratify  a  vain  feeling. 
1»S.  But  Adam  laiew  his  wife,  and  she  conceived  and  bare 
Cain.  The  sacred  text  does  not  say  he  begat  Cain,  or  that  he 
knciv  her  for  the  purpose  of  begetting  ;  that  was  not  his  motive, 
for  "  Cain  was  of  that  wicked  one."  But  he  kneio  his  wife,  and 
she  conceived ;  and  what  was  the  fruit  of  that  conception  ?  A 
murderer ! 

Prov  xxi.         19.  '■'■  The  plowing  of  the  wicked,  is  sin.''''     '■'■God  causeth  his 

Mat  V.  45,    SU71  to  risc  upou  the  evil,  and  scndeth  rain  ii-pon  the  unjnst.'''' 

vii.  23.         Yet  He  saith  unto  such,  '^  I  never  knew  yon^ 

20.  Then,  might  not  Adam  have  fulfilled,  in  God's  appointed 
time  and  season,  the  pure  and  innocent  law  of  nature,  without 
intruding   into    that  beastly   and   forbidden   knowledge,  which 


B.  I.  OP  THE  MAN  OF  SIN.  35 

destroyed  liis  dignity,  and  degraded  Lim  below  the  order  of  the      *^yfV' 
beasts  of  the  field  ?  '. . 

21.  But  when  lust  had  conceived,  it  brought  forth  sin.  Then 
"the  EYES  of  them  both  ivere  opened,  and  they  knew  that  they 
were  nakedy  And  he  "knew  his  ivife,  and  she  conceived.'''' 
And  then,  and  not  till  then,  he  could  say,  "  I  see  another  laioV  •«. 

22.  Then  the  pure  law  of  nature  was  perverted  into  this  other 

law — A  LAW  or  SIN  !    a  man  of  sin  !    a  strong  man  AlUtEI)  ! 

"  A  law  of  sin,  warring  against  the  law  of  his  mind,  and  bring- 
ing into  captivity"  his  noblest  aifections,  his  reason,  his  judg- 
ment, and  every  sensation  and  faculty  of  his  mind  and  body,  to 
this  law  of  sin  in  his  members. 

23.  Then  did  the  man  of  sin  set  himself  in  the  temple  of 
God,  ordering  the  faculties,  and  claiming  the  highest  affections 

of  man  to  that  which  is  highly  esteemed  among  wen,  which  is   j^^^,.^^  ^^.^ 
the  lust  of  the  flesh,  the  root  of  all  evil,  an  abomination  in  the  ij. 
sight  of  God. 

24.  And  thus  did  the  man  of  sin,  tliat  corrupt  nature  of  the 
serpent,  set  himself  in  the  place  of  the  pure  law  of  God,  and 
under  a  sacred  cloak  of  pretended  love  and  obedience  to  the 
only  true  God,  concealed  the  fountain  of  iniquity  in  a  mys- 
tery, shewing  himself  that  he  is  God,  by  alluring  through  the 
lusts  of  the  flesh,  and  pretending  that  God  ought  to  be  so  wor- 
shipped. 

25.  Therefore  we  say,  if  there  be  a  man  and  woman  now 
existing  on  the  earth,  honestly  united  in  a  covenant  of  promise 
to  each  other,  who  have  so  much  of  the  fear  of  God  as  neither 
to  touch,  taste,  nor  handle  the  unclean  thing,  who  never  gratify 
the  desires  of  the  flesh  and  of  the  mind,  in  any  manner  whatever, 
except  barely  and  conscientiously  to  propagate  ofTspring,  and 
that  with  the  motive  to  obey  the  will  of  God,  they  are  verily  an 
honor  to  the  original  law  of  nature,  a  blessing  to  themselves  and 
posterity,  and  an  example  to  the  human  race. 

26.  And  therefore,  even  with  regard  to  the  law  of  nature, 
"which  is  inferior  to  the  law  of  grace,  such,  and  none  but  such, 
under  any  pretext,  however  sacred,  need  ever  expect  to  answer 
a  clear  conscience,  before  that  just  and  perfect  Law -giver,  who 

will  '■'•  re-nder  his  anger  xoithfury,  and  his  rebuke  ivilh  flames  of  {5'  ^^'' 
flre.'' 

27.  But  we  say,  moreover,  that  none,  under  the  covenant  of 
the  flesh  since  the  fall  of  man — no,  not  one — ever  did  ])efore 
God  keep  that  law  in  its  purity  ;  nay,  even  those  who  profess  to 
be  under  a  covenant  of  grace,  and  make  the  most  sanctified  out- 
ward appearance  before  men,  do  (more  or  less)  violate  the  perfect 
law  and  order  of  nature,  and,  by  a  contrary  law  of  evil  concu- 
piscence, do  that  which  their  light  and  conviction  forbid.  For 
the  truth  of  this  we  appeal  to  the  consciences  of  all  men. 


36 


THE  DECEPTIVE  OPERATIONS  &C, 


B.  I. 


CHAP. 
Vl[. 


IJolin,  i  5. 


Knm  xi. 
16. 


Isa.  XXV.  7. 


28.  Here  we  sliall  make  one  remark,  wliicli  is  worthy  the 
observation  of  all  good  men;  or  such  as  desire  to  be  so,  and  that 
is,  that  God  is  liglu,  and  in  him  is  no  darkness  at  all.  And 
were  it  pointedly  declared  by  an  angel  commissioned  from 
heaven,  that  every  secret  action  which  is  now  performed  under 
the  cloak  of  an  ordinance  of  God,  should  be  openly  and  publicly 
performed,  it  would  be  detested  by  the  wickedest  men  on  earth.* 

29.  Then,  from  what  has  been  said,  let  not  any  of  the  sons 
and  daughters  of  fallen  Adam  think  to  escape  the  severity  of 
God's  righteous  law,  by  imputing  the  blame  of  their  own  sins  to 
the  transgression  of  their  original  father  and  mother,  while  they 
themselves  are  guilty  of  the  same  sin,  and  violate  the  same  law: 
'•'■for  as  is  the  root,  so  are  the  branches.'''' 

30.  Neither  let  any  one  be  guilty  of  such  horrid  impiety  as  to 
imagine  that  a  just  and  righteous  God  will  impute  Adam's  ori- 
ginal sin  to  his  posterity,  nor  punish  them,  unless  they  in  like 
manner  violate  the  law  of  their  creation  by  committing  actual 
transgression.  For  "  the  son  shall  not.  hear  the  iniquity  of  the 
father,  neither  shall  the  father  bear  the  iniquity  of  the  son.  As 
I  live,  saith  the  Lord  God,  the  soid  thai  sinnelh  it  shall  die.^^ 

31.  It  therefore  remains  with  all  those  who  make  a  sacred 
profession  of  God's  law,  and  do  not  live  up  to  it,  either  to  re- 
move the  fig  leaf,  the  veil  of  their  sin,  and  the  sacred  cloak  of  a 
profession,  and  candidly  acknowledge  their  loss  from  God  and 
ignorance  of  his  law,  or  otherwise  perfectly  to  keep  that  law  in 
every  jot  and  tittle.  Honesty  is  the  best  policy,  in  the  sight  of 
God,  angels,  and  just  men. 

32.  For  certain  it  is,  that  God  will  require  his  own  "  with 
usury,''''  and  not  with  abuse,  and  that,  according  to  his  unchange- 
able purpose,  "  He  loill  destroy  in  this  mountain  the  face  of  the 
covering  cast  over  all  people,  and  the  veil  that  is  spread  over  all 
nations.^'' 

33.  For  although  man  has  become  a  captive  to  that  "  LAW 
OP  SIN,"  and  fallen  entirely  under  its  dominion,  and  notwith- 
standing it  works  in  him  all  manner  of  concupiscence,  and,  con- 
trary to  the  law  of  light,  leads  him  into  the  most  secret  and 
abominable  actions,  which  cannot  bear  the  presence  of  even  an 
innocent  child,  or  a  fellow  creature,  and  much  less  the  inflexible 
light  and  purity  of  a  just  and  holy  God. 

34.  Yet  the  supporters  of  this  very  '■'■laiv  of  sin'''  have  the 
eifrontery  to  call  it  the  original  and  pure  law  oj  nature,  and  to 

*  Lost  as  mankind  are  in  the  lust  of  the  fle.sh,  yet  even  their  little  remaining 
sense  of  purity  must  teach  them  that  a  God  Avho  is  worshipped  by  such  acts  as 
cannot  endure  the  light  of  the  sun,  or  the  sight  of  men,  must  be  a  God  of  dark- 
ness, and  not  of  light.  IJy  this  let  every  candid  person  discriminate  between 
those  acts  which  are  acccDt.Tble  to  that  God  who  is  Ug^ht,  in  whom  is  no  darkness, 
and  those  which  are  contcenial  to  darkness  itself;  and  by  this  criterion  let  all  men 
w  hat  kind  of  a  god  they  worship. 


B.  I.         THE  PRINCIPAL  SEAT  OP  HUMAN  DEPRAVITY.  37 

vindicate  its  existence  and  lawless  actions,  by  specious  reason-     ^yfl^' 
int^s,  from  a  claim  to  tlie  original  command  or  ordinance  of  God,    


^^Befruitfuiy     The  deepest  deception  !     A  very  mystery! 

35.  For  "unto  the  wicked  God  saith.   What  hast  thou  io  do  F,?'''f'\l' 

7  7  7  7  7  7    7  7  16,     lb,    21, 

to  declare  my  statutes,  or  that  thou  shouldest  take  my  covenant  as. 
into  thy  mouth?  seeing  thou  halest  instruction,  and  easiest  my 
words  behind  thee.      When  thou  sawest  a  thief,  then  thou  con- 
sentedst  ivith  him,  and  hast  been  a  partaker  icith  adulter ers^ 

36.  "  These  things  hast  thou  doiie,  and  I  kept  sile?ice ;  thou 
thoughtest  that  I  was  altogether  such  an  one  as  thyself:  but  I 
will  reprove  thee,  and  set  them  in  order  before  thine  eyes.  Now 
consider  this,  ye  that  forget  God,  lest  I  tear  yo2c  in  j^i^ces,  and 
there  be  none  to  deliver.'" 

37.  '■^  I  planted  thee  a  noble  vine,  wholly  a  right  seed  \  how  Jer.  ii,  21, 
then  art  thou  turned  into  the  d.egenerate  -plant  of  a  strange  vine 

zinto  me?  For  though  thou  icash  thee  with  nitre,  and  take  thee 
much  soap,  yet  is  thine  iniquity  inarked  before  me,  saith  the 
Lord  God." 

38.  Thus  far  concerning  that  mystery,  which,  as  a  veil,  has 
covered  the  iniquity  of  all  nations. 


CHAPTER  VIII. 

THE  PRINCIPAL  SExVT  OP  HUMAN  DEPRAVITY. 

It  is  granted  that  sin  is  the  first  cause  of  shame;  for,  when 
Adam  and  Eve  stood  in  a  state  of  innocence,  they  were  both 
naked,  and  were  not  ashamed.  But  no  sooner  had  they  trans- 
gressed, than  they  felt  shame,  and  made  themselves  aprons  of  fig 
leaves,  to  cover  and  hide  something  from  each  other. 

2.  And  as  they  begat  children  in  their  own  likeness ;  from 
thence  it  is  decided,  by  the  practice  of  all  nations,  what  part  that 
was  which  they  covered,  and,  of  course,  where  the  seat  of  sin  is. 

3.  But  what  was  the  matter  with  that  part  ?  Why  did  the 
shame  occasioned  by  sin,  fall  particularly  there  ?  If  their  trans- 
gression is  to  be  considered  in  a  literal  sense  only,  and  not  as 
represented  in  a  figure,  why  did  not  the  shame  fall  upon  the 
hand  that  took  the  fruit,  and  the  mouth  that  ate  it  ? 

4.  But  it  does  not  appear  that  God  took  any  notice  of  the 
hand,  or  the  mouth,  in  pronouncing  the  curse  which  they  had 


38 


THE  PRINCIPAL  SEAT  OF  HUMAN  DEPRAVITY. 


B.I- 


CtlAP. 
VIU. 


Gen  iii.  IG. 

*  See 
Eph.  ii.  3. 

Also, 
Crudeu, 
Ariicle 
Desire. 


Num  xi. 
33,  31. 

Psalm 
Ixxviii.  29, 
30. 


Gen 
J. 5. 


1  .Toliii.  iii. 

8. 

Hev.  XX.  3 


merited  ;  but  laid  it  od  the  same  part  which  they  covered,  and  o 
which  they  were  ashamed. 

5.  And  God  said  imto  the  woman,  "  /  will  greatly  multiply 
thy  sorrow,  and  thy  concej)tion ;  thy  desire  {*or  lust)  shall  he 
to  thy  hishand,  and  he  shall  rule  over  thee.'''' 

G.  Why  multiply  her  sorrow  and  her  conception  1  Why  not 
punish  her  some  other  way  ?  God  distributes  punishments  accord- 
ing to  the  nature  of  the  crime. 

7.  The  Israelites  lusted  for  flesh,  and  their  punishment  was  to 
have  their  fill  of  it,  till  it  turned  into  a  great  plague,  and  they 
died  with  it  between  their  teeth.  As  it  is  written,  "  he  gave 
thtvi  their  own  desire  ;  they  were  not  estranged  from  their  lust.'''' 

S.  Hence,  from  the  very  nature  of  the  curse  denounced  upon 
the  woman,  it  is  easy  to  see  wherein  the  offence  lay;  a  curse  of 
whicli  all  her  daughters,  especially  those  of  her  child-bearing 
daughters,  have  had  more  or  less  sorrowful  experience  even  to 
this  day;  and  this  curse  is  augmented  in  proportion  to  their 
violation  of  the  order  of  nature  and  inordinate  gratifications  of 
lust. 

9.  "And  unto  the  serpent  the  Lord  God  said,  Because  thoit 
hast  done  this,  thou  art  cursed  above  all  cattle — And.  I  loill  put 
enmity  betioeen  thee  and  the  woman,  and  hetvjeen  thy  seed.  and. 
her  seed;  it  shall  bruise  thy  head,  and  thou  shall  bruise  his 
heel.'' 

10.  Now,  if  this  serpent  is  to  be  understood  literally,  only  as 
a  natural  serpent  or  snake,  and  the  seed  of  the  woman  be  Jesus 
Christ  ;  when,  or  how,  Avas  ever  the  thing  literally  fulfilled  ? 

11.  The  truth  is,  the  words  of  God  to  the  serpent,  are  to  be 
understood  in  a  figurative  sense.  And  the  serpent  here  meant, 
(what  ever  might  be  the  figure)  is  that  old  serpent  the  devil,  and 
Satan,  who  deceiveth  the  nations ;  for  he  it  is  whose  works 
Christ  came  to  destroy. 

12.  But  when  we  say  the  serpent,  whose  head  Christ  was  to 
bruise,  was  not  a  natural  serpent,  or  snake,  this  is  not  saying, 
that  there  was  no  natural  animal  in  the  case.  To  say  the  figure 
of  a  thing  is  not  the  substance,  is  not  saying  there  was  no  figure. 
The  word  here  improperly  rendered  serpent,  does  not  signify  a 
snake  according  to  the  original,  but  a  creature  nearest  in  know- 
ledge toman,  and  may  be  called  a  serpent,  because  of  the  crooked 
and  poisonous  qualities  infused  thereby  into  man  through  the 
medium  of  his  animal  nature. 

13.  And  if  the  "  garden  "  and  its  "  tree  of  life,"  its  "tree  of 
the  knowledge  of  good  and  evil,"  and  its  "serpent,"  are  to  be 
understood  wholly  in  a  literal  sense,  as  natural  things,  then 
where  are  those  things  at  this  time  ? 

14.  It  is  evident  from  the  Scriptures,  that  the  tree  of  life,  in  a 
spiritual   sense,    was  not  destroyed,  but  still  remains.      As   it 


B.  I. 


THE  PRINCIPAL  SEAT  OP  HUMAN  DEPRAVITY, 


39 


CHAP, 
vni. 


Rev.  xxii. 
14. 


is  written,  "  Blessed,  are  they  that  do  his  com??mndvients,  that 
they  may  have  right  to  the  tree  of  life.''''  The  tree  of  life  is  that 
spiritual  agency  wlucli  ministers  the  way  of  life. 

15.  Then,  as  life  is  represented  by  a  tree,  so  is  the  Imovjledge 
of  good  and  evil ;  and  so  also  the  serpent  has  his  head,  and  the 
woman  her  seed,  in  a  figure. 

IG.  It  is  certain  that  the  nature  and  image  of  the  serpent  is 
formed  in  fallen  man,  that  is,  a  poisonous  and  destructive  nature, 
from  whence  Christ  said,  "  Ye  serpents,  ye  generation  of  vipers .'" 
And  as  it  is  by  means  of  certain  passions  or  affections  that  man 
is  formed,  it  must  be  among  these  that  this  serpent's  head  is  to 
be  found. 

17.  The  head  of  any  thing  is  the  highest  or  uppermost  part: 
that  which  is  superior  to  any  other  part.  And  that  which 
forms  or  produces  a  thing  must  be  its  superior  and  proper 
head, 

18.  Therefore,  as  man  is  not  literally  a  serpent  or  a  snake,  it 
cannot  be  literally  his  head  that  is  to  be  bruised.  But  as  the 
body  is  made  up  of  different  members  or  parts,  so  in  these  is 
represented  that  system,  or  body  of  affections,  desires  and  pro- 
pensities, by  which  man  is  led  and  governed. 

19.  And  if  the  affections  and  desires  of  fallen  man  are  low, 
mean  and  base,  resembling  the  subtilty  and  poison  of  the  ser- 
pent, then  it  must  be  among  these  that  we  are  to  look  for  the 
serpent's  head;  and  this  must  be  his  highest  affection,  that  in 
which  he  finds  supreme  delight. 

20.  By  the  fall,  the  whole  body  of  the  serpentine  nature  was 
formed  in  man;  but  the  head  of  this  body  is  not  the  inferior,  but 
the  superior  part ;  and  every  part  of  the  body,  though  of  one 
nature,  must  be  distinguished  from  the  head,  and  all  are  dependent 
on  and  subject  to  it. 

21.  Hence  it  is  written,  "  Mortify  your  memlers  v:hich  are 
upon  the  earth  ;  fornication,  uncleanness,  inordAnate  affection, 
evil  concupiscence,  and  covctousness,  ii'hich  is  idolatry.  But 
now  ye  put  off  all  these :  anger,   ivrath,   malice,   blasphemy, 

filthy  commuidcation  out  of  your  mouth,   seeing  ye   have  put 
off  the  old  man  until  his  deeds,  in  putting  off  the  body  of  the  chap.  li.  ii 
si7is  ofthefiesh.^' 

22.  Every  one  knows  that  anger,  wrath,  malice,  covctousness, 
uncleanness,  and  such  like,  are  not  members  of  the  human  body, 
yet  they  are  members  of  that  body  which  is  called  "  the  body  of 
the  sifis  of  the  flesh.''''  And  as  every  body  must  have  a  head, 
and  as  these  members  or  affections  are  of  a  low,  base,  serpentine 
nature,  of  course  their  head  must  be  in  the  substance,  that  head 
of  the  serpent  which  Christ  was  to  bruise, 

2.3,  Then,  as  the  leading  part  of  the  serpent's  image  which 
was  formed  in  man,  can  exist  only  in  the  principal  or  leading 


Col.  iii.  5, 
8,9. 


40  THE  PRINCIPAL  SEAT  OF  HUMAN  DEPRAVITY.         B.  I. 

*"vm^      part  of  man's  affections,  of  coiu-se  it  may  easily  be  determined 

where  it  is  that  the  head  of  the  serpent  lies. 

1^4.  Every  part  of  man  is  possessed  of  some  sensitive  quality, 
yet  his  affections  are  not  inherent  in  him,  but  are  created  by 
means  of  certain  objects  presented  to  him. 

25.  Thus  he  has  a  sense  of  seeing,  hearing  and  feeling ;  but 
he  cannot  see  where  there  is  no  light,  he  cannot  hear  where 
there  is  no  sound,  nor  feel  where  there  is  nothing  to  feel ;  so 
neither  can  he  love  where  there  is  nothing  lovely,  nor  be  pleased 
where  there  is  nothing  pleasing. 

26.  And  although  man  is  composed  of  so  many  capacities  and 
organs  of  sense,  yet  they  cannot  be  all  equal  ;  there  must  be  a 
ruling  sense,  some  one  that  is  counted  more  noble,  that  is  quicker 
in  its  motion,  and  aff"ords  superior  enjoyment  in  its  gratification. 
Thus,  as  this  ruling  sense  is  capable  of  being  moved  only  by 
some  other  object,  so  that  which  creates,  or  gives  life  to  this 
sense,  must  also  be  the  supreme  object. 

27.  Then  what  is  there  in  the  universe,  within  the  compre- 
hension of  man,  that  has  so  sensible,  so  quick  and  ravishing  an 
operation,  as  a  corresponding  desire  of  the  flesh  in  the  diff'erent 
sexes  ?  And  in  proportion  as  that  desire  is  manifested  by  w^ords 
or  actions  in  cither,  so  much  the  more  is  that  head,  or  chief  pas- 
sion, quickened  and  inflamed. 

28.  For  that  desire  for  carnal  enjoyment,  that  mutually 
operates  between  male  and  female,  is  far  more  powerful  than 
any  other  passion  in  human  nature.  Man,  under  its  influence, 
bears  everything  before  him  with  impetuosity. 

29.  Surely,  then,  that  which  shuts  the  eyes,  stops  the  ears, 
and  stupefies  the  sense  to  all  other  objects  of  time  or  eternity, 
and  swallows  up  the  whole  man  in  its  own  peculiar  enjoyment, 
must  be  the  fountain  head  and  the  governing  power. 

30.  And  such  is  that  feeling  and  affection  which  is  formed  by 
the  near  relation  and  tie  between  the  male  and  female,  that  being 
corrupted  by  the  subversion  of  the  original  law  of  God,  it 
changes  that  which  in  the  beginning  was  pure  and  lovely,  into 
the  poison  of  the  serpent,  and  the  noblest  affection  of  man  into 
the  seat  of  human  corruption.  To  which  the  following  words  of 
Boston  will  justly  apply  : 

Fonr-foki  31.   "  A  disease  aff'eeting  any  particular  member  of  the  body 

I'ool'io?       i^  ill ;  ^^^  tli^t  which  affects  the  whole,  is  worse.     The  corrup- 

iiJ'^-  tion  of  nature  is  the  poison  of  the  old  serpent,  cast  into  the 

fountain  of  action,  and  so  affects  every  action,  every  breathing 

of  the  soul. 

32.  "  It  is  the  cause  of  all  particular  lusts  and  actual  sins  in 
our  hearts  and  lives.  It  is  the  spawn  which  the  great  leviathan 
has  left  in  the  souls  of  men,  from  whence  comes  all  the  fry  of 
actual  sins  and  abominations.     It  is  the  bitter  fountain ;  parti- 


B.  I.  THE  PRINCIPAL  SSAT  OP  HUMAN  DEPRAVITY.  41 

cular  lusts  are  but  rivulets  running  from   it,  which   bring  forth      ^y/^F' 
into  the  life  a  part  only,  and  not  the  whole  of  what  is  within.         • — - — — 

33.  "  Now  the  fountain  is  still  above  the  streams  ;  so,  where 
the  water  is  good,  it  is  best  in  the  fountain  ;  where  it  is  ill,  it  is 
worst  there.  The  corruption  of  nature  being  that  which  defiles 
all,  itself  must  needs  be  the  most  abominable  thing. 

34.  "  It  is  virtually  all  sin,  for  it  is  the  seed  of  all  sins,  which 
want  but  the  occasion  to  set  up  their  heads,  being  in  the  cor- 
ruption of  nature,  as  the  effect  in  the  virtue  of  its  cause.  It  is 
the  cursed  ground  fit  to  bring  forth  all  manner  of  noxious 
weeds. 

35.  "As  the  whole  nest  of  venomous  creatures  must  be  more 
dreadful  than  any  few  of  them  that  come  creeping  forth,  so  the 
sin  of  thy  nature,  that  mother  of  abominations,  must  be  worse 
than  any  particular  lusts  that  appear  stirring  in  thy  heart  and  life. 

36.  Look  thou  into  thy  corrupt  nature,  and  there  thou  mayest 
see  all  and  every  sin  in  the  seed  and  root  thereof.  There  is  a 
fullness  of  all  unrighteousness.  There  is  atheism,  idolatry, 
blasphemy,  murder,  adultery,  and  whatsoever  is  vile.  The  sin 
of  our  nature  is  of  all  sins  the  most  fixed  and  abiding  :  it  remains 
with  men  in  its  full  power  by  night  and  by  day,  at  all  times, 
fixed  as  with  bands  of  iron  and  brass. 

37.  "  Pride,  envy,  covetousncss,  and  the  like,  are  not  always 
stirring  in  thee.  But  the  proud,  envious,  carnal  nature  is  still 
with  thee  ;  even  as  the  clock  that  is  wrong  is  not  always  striking 
wrong,  but  the  wrong  set  continues  with  it.  It  is  the  great 
reigning  sin,  (like  Saul  among  the  people,)  higher  by  far  than 
the  rest,  commonly  called  one's  predominant  sin,  which  never 
loseth  its  superiority  over  particular  lusts,  that  live  and  die  with 
it  and  by  it. 

38.  "  Surely  then,  the  word  should  be  given  against  this  sin,  as 
against  the  king  of  Israel,  '  Fight  neither  ivith  small  nor  great 
save  only  with  this.''  For"  (as  the  writer  justly  concludes) 
"  while  it  stands  entire  there  is  no  victory." 


Gen.  iii.  C. 


42  THE  DESTRUCTION  OP  THE  OLD  WORLD.  B.  I. 


CHAPTER  IX. 

THE  CAUSE  OF  THE  DESTRUCTION  OP  THE  OLD  WORLD. 

CHAP. IX  An  account  of  the  destruction  of  tlie  old  world  is  very  particu- 
larly  stated  in  the  sacred  writings ;  from  whence  also  the  cause 
may  be  very  clearly  understood. 

Gen.  vi.  ],  2.  "  And  it  came  to  pass,  when  men  began  to  multiphj"  that 
is,  according  to  the  agreeable  sense  of  modern  divines,  so  called, 
when  men  began  to  fulfil  the  command  or  ordinance  of  God,  Be 
fruitful.,  '■'■  and  daughters  were  horn  unto  them,  that  the  sons 
of  God  "  (who  had  not  been  corrupted  by  a  mixed  generation) 
'■'■saw  the  daughters  of  men,  that  they  loere  fair ;  and  they  took 
them  wives  of  all  lohich  they  chose.''''  For  the  daughters  of  men 
were  under  no  control,  either  to  the  law  of  nature  or  of  Grod,  for 
their  first  mother  had  violated  both. 

3.  And  as  the  first  deceived  woman,  "  saw  that  the  tree  was 
good  for  food,  and  that  it  tv  as  pleasant  to  the  eye;"  so  these 
sons  of  God,  "  saw  the  daughters  of  men,  that  they  were  fair;  " 
and  according  to  their  own  corrupt  will,  they  took  them  wives, 

chap.vi.  2,    Hot  of  some  particular  tribe  or  family,  but  "■of  all  ivhich  they 
^)S>13-        chose,  and  went  in  unto  them,  and  they  bare  them  children;  the 
savie  became  mighty  men,  which  were  of  old,  men  of  renown.'''' 

4.  "  And  the  earth  was  corrupt  before  God,  and  filled  with 
violence  through  them,  for  all  flesh  had  corrupted  his  way  upon 
the  earth.  And  God  saw  that  the  loickedness  of  man  was  great 
in  the  earth,  and  that  every  imagination  of  the  thoughts  of  his 
heart  vjas  only  evil  continually;  "that  is,  he  was  absolutely 
governed  by  evil  propensities."  And  it  repented  the  Lord  that 
he  had  made  man  on  the  earth,  and  it  grieved  him  at  his  heart. 
And  the  Lord  said,  I  will  destroy  man,  whom  I  have  created." 

5.  "  But  Noah  found  grace  in  the  eyes  of  the  Lord.  And  God 
said  unto  Noah,  The  end  of  all  flesh  is  come  before  me  ;  for  the 
earth  is  filled  with  violence  through  them ;  and  behold  I  will 
destroy  them  with  the  earth." 

6.  Then  as  there  must  be  an  evident  distinction  between  the 
works  of  these  mighty  men  of  renown,  who  corrupted  the  earth 
and  filled  it  with  violence,  and  the  works  of  Noah,  who  found 
grace  in  the  eyes  of  the  Lord;  it  may  be  proper  to  observe 
wherein  that  distinction  lay, 

7.  The  old  natural  creation  was,  from  the  beginning,  set  in 
order  to  subserve  the  purpose  of  God,  in  relation  to  a  new  and 
spiritual  creation  ;  and  the  old  was  to  continue  no  longer  than  to 
f^ubserve  that  purpose.     The  state  of  man  on  this  earth  was  by 


B.  I.  THE  DESTRUCTION  OP  THE  OLD  AVORLD.  43 

no  means  to  be  liis  final  state.     Man  was  created  from  the  begin-  chap,  ix. 
ning,  for  a  more  glorious  and  eternal  purpose. 

8.  And  therefore  a  line  was  drawn,  from  the  beginning,  of  the 
old  Creation,  to  the  beginning  of  the  neio  ;  which,  for  the  time 
then  present,  pointed  out  two  manners  of  people,  and,  in  things 
of  a  temporal  nature,  distinguished  between  the  disobedient  and 
obedient,  the  wicked  and  the  righteous  ;  showing  the  nature  of 
that  creation  which  must  finally  pass  away,  and  of  that  which 
would  be  etei'nal. 

9.  This  line  may  properly  be  called,  a  line  of  promise,  per- 
taining to  such  as  were  counted  righteous  or  perfect  in  their 
generations,  and  through  whom,  as  pertaining  to  the  flesh,  Jesus 
Christ  came. 

10.  And  in  this  line  were  exhibited  promises,  types,  and  figures, 
which  pointed  to  the  spirit  and  substance  of  the  new  creation  ; 
at  least,  to  the  adjustiug  or  setting  in  order  a  new  age  or 
spiritual  seed,  of  which  Christ  Jesus  was,  in  the  fulness  of  time, 
the  true  and  real  beginning. 

11.  But,  until  Christ  appeared,  there  could  be  no  real  difl'er- 

ence  in  the  nature  and  disposition  of  any.     For  of  "  one  blood,   Acts,  xvii. 
were  made  all  nations  of  men,  1o  dwell  on  all  the  face  of  the      ' 
earth,  and  Grod  determined  the  times  before  appointed,  and  the 
bounds  of  their  habitation  ;  that  they  should  seek  the  Lord,  if 
haply  they  miglit  feel  after  him  and  find  him,  though  he  be  not 
far  from  every  one  of  us." 

12.  Then,  as  all  nations  of  men,  on  the  face  of  the  whole 
earth,  were  made  of  one  blood,  that  they  might  seek  the  Lord 
and  find  him,  it  is  evident  that  in  their  natural  state  there  is  no 
difference  ;  they  are  all  equally  out  of  the  way,  and  equally 
distant  from  God. 

13.  To  speak  plainly  :  in  their  natural  state,  there  was  no 
difference  between  Cain  and  Abel  ;  both  were  conceived  in  the 
same  corrupt  nature  of  oppositi(m  to  God,  and  both  descended 
from  the  same  parents  who  had  corrupted  their  blood,  and  basely 
violated  the  law  of  nature,  by  their  obedience  to  the  serpent. 

14.  In  their  natural  state,  and  in  their  conception  and  birth, 
there  was  no  difference  between  Noah,  and  those  who  were 
destroyed  by  the  flood ;  between  Abraham,  and  his  father's 
house  ;  between  Lot,  and  the  men  of  Sodom  ;  between  Moses, 
and  Pharaoh  ;  between  the  Israelites,  and  Canaanites. 

15.  All  nations  of  men  were  of  one  blood,  and  that  was  cor- 
rupted  by  the  fall;  nor  could   it  be   cleansed  until   the   times 
determined  were  accomplished.     As  it  is  written,  '•'■  I  loill  cleanse  R°o*^n/''' ^^' 
their  blood  that  I  have  not  cleansed.''''     And  again,  '■'  I  loill  call  25. 
them  my  people,  ivhich  were  not  my  people.''^ 

16.  But  here  was  the  difference,  in  all  ages.  While  the 
generality  of  the   world   gave    themselves   up   to   luxury  and 


44 


THE  DESTRUCTION  OF  THE  OLD  WORLD. 


B.I. 


CHAP.  IX. 


Deut. 
jcxxii.  3'2. 
Isa.  i.  10. 
.fer.  xiiii. 
14. 

Heb.  xi.  7. 
2  Pet.  ii.  5- 
1). 
Jude,  11. 


Gen.  vi.  9. 
10. 


chap.  X.  1. 
xL  10. 


'■hap.  ix.  1, 
6. 


sensuality,  and  according  to  the  deceitful  law  in  their  members, 
were  corrupting  themselves  through  the  lust  of  uncleanuess,  and 
filling  the  earth  with  violence,  through  ambition  and  the  love 
of  dominion ;  there  were  those  who,  in  order  to  subserve  his 
wise  purpose,  and  keep  up  the  distinction  between  good  and 
evil,  were  chosen  to  maintain  the  belief  of  one  true  God,  until  the 
true  foundation  of  final  and  eternal  redemption  should  be  laid. 

17.  Therefore,  Grod  "  at  sundry  limes  and  in  divers  ■manners,'''' 
delivered  special  commands  and  ordinances  to  certain  individuals, 
which  related  to  their  temporal  economy,  and  were  productive 
of  temporal  good  to  such  as  were  thereunto  obedient.  And  such 
as  were  obedient  to  whatever  was,  in  any  way  or  manner,  or  at  any 
time,  revealed  to  them  in  this  respect,  were,  in  every  age,  a 
repository  for  the  fiiith  and  worship  of  "  the  living  and  true  God." 

18.  And  by  their  obedience  they  found  justification  according 
to  the  nature  of  what  they  were  taught ;  by  which  they  co7idunned 
the  loorld,  who  lived  in  corruption  and  injustice.  These  became 
heirs  of  that  righteousness  which  is  by  faith  and  obedience ; 
while  the  wicked  and  rebellious  were  ever  counted  as  the  seed  of 
Cain,  and  as  the  inhabitants  of  Sodom  and  Gomorrah,  whether 
Jews  or  Gentiles. 

19.  According  to  the  scriptures,  the  difl'erence  between  the 
works  of  Noah,  and  of  those  who  corrupted  the  earth,  was  just 
this  :  Noah  was  five  hundred  years  old,  before  he  begat  his  three 
sons  ;  which  was  not  till  twenty  years  after  he  was  called  to 
preach  repentance  to  the  world. 

20.  This  particularly  shows  the  time  and  manner  of  Noah's 
life,  in  regard  to  the  works  of  the  flesh.  And  his  walking  in 
obedience  to  what  he  was  commanded,  shows  that  what  he  did 
was  by  special  order  from  God.  As  it  is  written,  "  Noah  ivas  a 
just  man,  d7id  perfect  in  his  generations,  and  Noah  ivalked 
with  God.     And  Noah  begat  three  sons.'^ 

21.  He  was  "  perfect  in  his  generations."  His  generations 
were,  "  Shem,  Ham,  and  Japheth."  And  unto  them  were  sons 
born  after  the  flood,  but  not  before,  nor  even  then  did  they 
attempt  to  multiply  until  they  were,  at  least,  permitted  so  to  do. 

22.  "  And  God  blessed  Noah  and  his  sons,  and  said  unto  them, 
Be  fruitful  and  multiply,  and  replenish  the  earth."  Also  the 
Lord  said  :  "  Whoso  sheddcth  man's  blood,  by  man  shall  his 
blood  be  shed:  for  in  the  image  of  God  made  he  man."  But 
how  soon  after  they  again  corrupted  the  earth,  and  filled  it  with 
violence,  till  the  cry  of  their  sins  reached  up  to  heaven,  is 
another  thing. 

23.  Noah  was  obedient  to  the  law  of  ReveIatio7i,  which  is 
positive,  whether  mediate  or  immediate ;  *   whether  given  to  an 

•  Mediate  revelation,  is  that  which  is  eiven  throujrh  one  to  another,  such  as  was 
given  through  Moses  totUo  jw-tioaof  the  Jews.    Ex.  iii.  15 — 18.    And  such  was  the 


B.  I.  THE  DESTRUCTION  OF  THE  OLD  WORLD,  45 

individual  only,  or  through  an  individual  to  a  nation  ;  and  is  to  chap,  ix. 
be  obeyed  precisely  according  to  the  directions  of  the  Lawgiver, 
by  those  unto  whom   it  is  given,  and   is  binding   on  no  other 
nation,  people  or  individual  under  heaven. 

24.  The  revelation  which  (xod  gave  to  Noah  was  hnmediate. 

"The  end  oi  aUJlesh  is  come  before  me;  for  the  earth  is  filled   Gen.  yi.  1.3, 

wath  violence  through  them :  and  behold,  I  will  destroy  them 

with  the  earth.     Make  thee  an  ark  of  gopher  wood,  &c.     Thus 

did  Noah  according    to  all  that  God    commanded  him,  so  did 

•he." 

25.  "And    the    Lord   said   unto   Noah,    Thee  have  I  found  chap.Tii.  1. 
righteous  before  me  in  this  generation."     And  in  all  this,  both 

with  regard  to  the  law  of  nature  and  revelation,  was  Noah 
pointedly  distinguished  from  the  mighty  men  of  renown,  who 
regarded  neither  the  law  of  natui-e  nor  revelation,  but  took  fhap.  ri.  1, 
them  ivives  of  all  which  they  chose.,  and  came  in  unto  the  ' 
daughters  of  men.,  and  they  hare  children  to  them:  which  is 
the  primary  sin  that  is  charged  upon  the  old  world,  in  the  sacred 
writings. 

26.  And  this  they  did,  not  by  any  command  or  direction  from 
God,  but  according  to  their  own  lusts  of  uncleanness,  through 
which  they  corrupted  the  earth.  This  was  the  root  of  their 
wickedness,  and  the  source  of  all  their  depravity,  and  from 
which,  as  from  an  overflowing  fountain  of  corruption,  they  filled 
the  earth  with  violence,  tyranny,  and  oppression. 

27.  It  is  therefore  justly  observed  by  Osterwald:  "The  first  cii.  Theo. 
and  principal  sin,  which  introduced  that  general  depravity ;  was  ^' 
impure  lust.     Murder  and  injustice  were  other  sins  which  they 

were    guilty  ©f.     Concerning  this,  let  Josephns*  be  consulted.   *b.  i.  cii. 
Since  impure  lusts  and  fraud  carry  along  with  them  innumerable 
vices,  it  is  easy  to  conceive  how  great  the  perversity  of  men 
must  have  been  in  those  times." 

28.  The  expressions  of  Robinson,  concerning  the  revolutions  Eeciesias. 
of  the  earth,  are  to  the  purpose  :   "  How  wonderfully  wise  is  the  senrches."|-. 
construction  of  this  world  !     How  instructive  the  history  of  the  ^'^^■ 

rise  and  the  ruin  of  great  empires  !  Many  are  the  opinions  of 
learned  men  on  the  origin  of  civil  society. 

29.  "  If  this  subject  be  investigated,  as  it  ought  to  be,  in  true 
historical  facts,  it  will  appear  very  probable  that  it  originated 
with  bad  men,  who  being  strong,  subdued  the  weak  for  the  sake 
of  living  idly  on  the  plunder. 

30.  "  Cain,  stained  with  his  brother's  blood,  was  the  first  who      , 

Revelation  of  Jesus  Christ,  which  God  gave  unto  him ;  and  he  sent  and  signified  it 
by  his  angel  unto  his  servant  John.  And  John  to  the  seven  churches  of  Asia. 
Rev.  i.  1 — 4.  Immediate  r  ev  elation  is  sndh  as  was  given  to  Abraham,  "Sarah 
thy  wife,  shall  bear  thee  a  son  indeed;  and  thou  shalt  call  his  name  Isaac;  and  I 
will  establish  my  covenant  with  him,  and  with  his  seed  after  him."    Gen.  xvii.  19. 


46  THE  DESTRUCTION  OF  THE  OLD  AVORLD.  ^    B.  I. 

CHAP.  IX.  jjuilfc  a  city.  The  mighty  men  before  the  flood  were  tyrants, 
oppressors,  thieves,  and  robbers,  who  filled  the  earth  with 
violence." 

31.  And  after  the  flood,  "  Nimrod,  as  his  name  implies,  was 
an  insolent  captain  of  a  band  of  robbers  ;  and  most  nations 
^Tio^*'  ii^^^G  their  first  appearance  as  a  banditti,  sallying  out  under  a 
leader,  to  pillage  and  destroy. 

82.  "Abraham  and  the  patriarchs  aff"ccted  no  empire,  but 
were  strangers  in  a  strange  land,  confederating  with  one  another 
for  purposes  of  piety,  and  with  their  neighbors  for  their  own 
defence." 

33.  Besides  the  corruptions,  tyranny,  and  oppression  of  the 
1.  Pet.  iii.  mighty  men  before  the  flood,  they  iverc  disobedient  to  the  preach- 
'^^'             ing  of  righteous  Noah,  when  the  long  suff"ering  of  God  waited 

for  them  to  repent,  while  the  ark  was  preparing.  As  also  says 
Hist.ofRe-  a  modern  writer:  "One  hundred  and  twenty  years  had  the 
]04?riote  divine  patience  waited — one  hundred  and  twenty  years  had  the 
™-  lioly  prophet  warned  that  perverse  generation  ;  but  in  vain." 

34.  Here  was  the  reason  why  God  preserved  Noah  by  his 
Gen.  chap,    mercy.     He   feared  God ;  he  was  righteous  in  his  generation  ; 

according  to  all  that  God  commanded  him,  so  did  he.  And,  as 
the  Lord  found  the  fruits  of  righteousness  in  Noah,  so  Noah 
found  grace  in  the  eyes  of  the  Lord.     And  therefore  the  justice 

2Pet.  ii. 5.  of  God  "spared  not  the  old  world,  but  saved  Noah,  the  eighth 
person,  and  brought  a  flood  upon  the  world  of  the  ungodly,  and 
destroyed  them  all." 

?J^l;3^'^-  35.  And  hence  the  solemn  warning  of  Christ:  ^' For  as  in 
the  days  that  were  before  ihejlood,  they  were  eating  and  drink- 
ing, marrying  and  giving  in  marriage,  until  the  day  that  Noe 
entered  into  the  ark,  and  knew  not  till  the  Jlood  came  and  took 
thevi  all  away  ;  so  shall  also  the  coming  of  the  Son  of  man  ie." 


38,  39. 


B.  1. 


THE  CALL  OF  GOD  TO  ABRAHAM. 


47 


CHAPTER  X. 


THE  CALL  OF  GOD  TO  ABRAHAM,  WHAT  IT  SIGNIFIED. 


God  destroyed  the  world  of  the  ungodly  out  of  the  eaTth  by  a 
flood  of  water ;  but  the  flood  of  water  did  not  dei^troy  the  root 
of  ungodliness  out  of  the  heart  of  man. 

2.  Every  imagination  and  purpose  of  man's  heart,  after  the 
flood  as  before,  was  evil,  (that  is,  it  was  corrupted,)  and  that 
continually,  from  his  youth  ;  through  which  the  earth  was  soon 
again  corrupted,  and  filled  with  idolatry  and  wickedness ;  and 
the  cry  of  their  sin  became  grievous  before  God. 

3.  This  is  evident  from  the  sin  of  Sodom.  And  the  wicked- 
ness of  the  nations  was  still  increasing,  as  it  was  said  of  them 
after  the  calling  of  Abraham,  "The  iniquity  of  the  Amorites  is 
not  yet  full." 

4.  Hence  the  observation  of  Edwards:  "So  prone  is  the  cor- 
rupt heart  of  man  to  depart  from  God,  and  sink  into  the  depths 
of  wickedness ;  and  so  prone  to  darkness,  delusion,  and  error, 
that  the  world,  soon  after  the  flood,  fell  into  gross  idolatry;  so 
that  before  Abraham,  the  distemper  was  become  almost  univer- 
sal. The  earth  was  become  very  corrupt  at  the  time  of  the 
building  of  Babel." 

5.  Which  is  well  expressed  in  the  words  of  Esdras:  "That 
when  they  that  dwelt  on  the  earth  began  to  multiply,  they  began 
again  to  be  more  ungodly  than  the  first.  For  the  first  Adam 
bearing  a  wicked  heart,  transgressed,  and  was  overcome  ;  and  so 
be  all  they  that  are  born  of  him.  Thus  infirmity  was  made  per- 
manent ;  and  the  law  (also)  in  the  heart  of  the  people  with  the 
malignity  of  the  root ;  so  that  the  good  departed  away,  and  the 
evil  abode  still." 

6.  And  what  is  still  more,  the  very  line  of  the  patriarchs, 
through  whom  Jesus  Christ,  "  according  to  the  flesh,"  descended, 
was  corrupted  with  idolatry  before  Abraham  was  called  from 
among  them. 

7.  This  is  evident  from  the  words  of  Joshua  to  the  children 
of  Israel:  "Your  fathers  dwelt  on  the  other  side  of  the  flood 
[Jordan]  in  old  time,  even  Terah,  the  father  of  Abraham,  and 
the  father  of  Nahor,  a7id  they  served  other  gods.''"' 

8.  While  the  generality  of  the  world  were  thus  perpetually 
sinking  into  idolatry  and  wickedness,  God  in  his  wisdom,  from 
time  to  time,  separated  from  among  them  such  as  were  willing 
to  maintain  the  faith  and  worship  of  the  one  only  living  and  true 


CHAP.X. 


Gen.  vii. 
21. 


xviii  20. 
xix.  15. 
XV.  16. 


Hist,  of  Rc- 
(leiiip.  p. 
124. 


1  Ksdiiis. 
iii  12,  21. 
22. 


.Josh.  jLxiv. 
2. 


48  THE  CALL  OF  GOD  TO  ABRAHAM.  B.  L 

CHAP.x     God.     These,  for  benevolent  purposes,  were  called  to  stand  as 

witnesses  of  the  truth,  until  the  true  seed  of  promise  should 

appear,  and  accomplish  the  work  of  final  redemption. 

Gen.  xii.  1-       ^-  And  therefore  it  was  that  God  said  unto  Abraham,  "  Get 

2-  thee  out  of  thy  country,  and  from  thy  kindred,  and  from  thy 

father's   house,   unto  a  land  that  I  will  shew  thee;  and  I  will 

make  of  thee  a  great  nation,  and  I  will  bless  thee,  and  make  thy 

name  great,  and  thou  shalt  be  a  blessing.     And  I  will  bless  them 

that  bless  thee,  and  curse  him  that  curseth  thee  :  and  in  thee 

shall  all  the  families  of  the  earth  be  blessed." 

Rom.  iv.  10.  And  Abraham  obeyed  God  ;  and,  as  an  example  of  that 

^'^'  faith  and  obedience,  through  which  all  the  families  of  the  earth 

should  be  blessed,  he  left  his  country,  his  kindred,  and  his  father's 

iicb.xi  s.    house,   and   went   out   by  fa'ttli.,   not  knoiving  whither  he  went. 

And  in  obedience  to   his  faith  he  was  justified  ;  and  by  works 

24.  loas  faith  made  perfect. 

Gen,  xiii.  !!•  Again  the  Lord  said  unto  Abraham,  "  Lift  up  now  thine 

14,15,16.     eyes,  and  look  from  the  place  where  thou  art;  for  all  the  land 
which  thou  seest,  to  thee  loill  1  give  it,  and  to  thy  seed  forever. 
And  I  will  make  thy  seed  as  the  dust  of  the  earth,''''  for  number, 
chap.  XV.  VI.  Again  the  Lord  said  unto  Abraham:  "Look  now  towards 

^>^-  heaven,  and  tell  the  stars,  if  thou  be  able  to  number  them:  so 

shall  thy  seed  &e."  And  he  believed  in  the  Lord;  and  his 
faith  was  counted  to  him  for  righteousness, 
chap.  xvi.  13.  But  before  the  time  of  the  promise  came  for  the  one  to 
2,4,12.  y^Q  begotten,  in  whom  the  true  spiritual  seed  should  be  called, 
Sarah,  Abraham's  helper,  deceived  him,  and  gave  him  her  hand- 
maid Hagar,  who  was  a  bond  woman. 

14.  "  And  he  went  in  unto  Hagar,  and  she  conceived."  And 
the  angel  of  the  Lord  said  of  him  that  was  thus  conceived,  "  if ti 
will  be  a  wild  man;  his  hand  will  be  against  every  man,  and 
every  man's  hand  against  him."  Thus  was  Abraham  deceived 
through  Sarah,  as  Adam  was  deceived  through  Eve. 

15.  For  although  God  had  expressly  said  to   Abraham,  that 
Gen.  xii.  4.   "  He  that  shall  come  forth  out  of  thine  own  boivels  shall  be 

thine  heir,''''  yet  no  fleshly  or  carnal  gratification  could  fulfil  the 

promise  (not  even  in  a  figure)  concerning  a  spiritual  seed,  in 

whom  all  the  families  of  the  earth  were  to  be  blessed. 

Gen.  xxi.  10.  And  truly  this  first  born  was  his  heir,  and  properly  his 

Rom  ix  4    ^^^^'  after  the  covenant  of  the  flesh,  as  all  his  natural  posterity 

Toiiu,  viiL     were  through  Isaac,  of  whom  Christ  said,   "/  know  that  ye 

are  Abraham'' s  seed.'"     These  descended  in  the  line  of  promise. 

17.  But  in  reality,  the  scco?id-hovn  as  well  as  the  first-born 
of  Abraham  were  both  07ie  seed,  and  in  a  natural  sense  there 
was  no  diflFerence  between  the  posterity  of  Ishmael  and  Isaac : 
both  were,  strictly  speaking,  the  seed  of  Abraham. 

18.  But   as   it  respected   the  promise  which  God  made  to 


37. 


B.  I.         THE  CALL  OP  GOD  TO  ABRAHAM.  49 

Abraham,  the  order  and  manner  of  their  birth,  and  other  con-    citAP.x. 
comitaut  circumstances,  it  served  as  an  allegory,  or  figure,  by   „.  .    ,„ 
•which    to   represent  the   difference  between   the   old   and    Jieiv 
creation. 

19.  In  the  order  of  God's  work,  in  the  creation  and  redemp- 
tion  of  man,  "  that  was  not  first  which  is  spiritual,  but   that 

which  is  natural,  and  afterwards  that  which  is  spiritual."     So  in   i  Cor.  xv. 
regard  to  the  allegory  which  represents  both  the  natural  and 
spiritual  seed. 

20.  The  first  covenant  that  God  made  with  man  was  a  natural 
covenant.  This  was  broken  at  the  fountain-head,  which  was 
man's  fall  from  his  first  rectitude. 

21.  But  a  promise  followed :   '■'•The  seed  of  the  too  man  shall  Gen  iii.  15. 
bruise  the  serpent'' s  head;''''  which  intimated  a  recovery.     Yet 

this  promise  was  not  to  be  fulfilled  according  to  the  order  of  the 
first,  or  old  covenant,  but  according  to  a  new  covenant.  And  to 
signify  the  state  of  the  old  creation  under  the  first  covenant, 
Abraham,  through  the  influence  of  Sarah,  begat  a  son  by  a  bond 
woman,  which  is  counted  his  seed  after  the  flesh. 

22.  Then,  after  this,  concerning  another  seed,  God  said  unto 
Abram,  "  Thy  name  shall  be  called  Abraham  :  (i,  c.  the  father  J^en.  xvii. 
of  a  multitude,)  for  a  father  of  many  nations  have  I  made  thee;  '^' 

and  kings  shall  come  out  of  thee."  And  of  Sarai  he  said, 
"  Sarah  (i.  e.  the  princess  of  a  multitude)  shall  her  name  be ; 
and  she  shall  be  a  mother  of  nations  ;  kings  of  people  shall  be 
of  her,'' 

23.  The    first    promise  was  made   to   Abraham  many  years 
before  the  true  heir  could  be  born  in  whom  his  seed  should  be 
called.     But  at  the  time  appointed  it  was  expressly  said,  '■'■I  will  chap. xviii. 
certainly  return  unto  thee  according  to  the  time  of  life ;  and  ^^ 

lo,  Sarah  thy  ivifc  shall  have  a  son.''' 

24.  Yet,  to  show   plainly   that  the  true   seed   could  not  be 
begotten  after  the  will  of  the  flesh,  Abraham  and  Sarah  were  Gen.  xviii. 
old,  when  the  time  for  the  fulfilling  of  the  promise  came,   "  a7id  \]'  ^  '^'" 
it  ceased  to  be  with  Sarah  after  the  manner  of  women.     And 

the  Lord  did  unto  Sarah  as  he  had  spoken.'''' 

25.  When  nature  in  her  had  finished  its  coixrse,  and  the  mere 
desire  of  carnal  gratification  could  claim  no  share  in  the  promise ; 

then  it  was  "  through  faith  that  Sarah  received  strength  to  con-  neb.  xi.  ii. 
ceive  seed,  and  was  delivered  of  a  child  when  she  was  past  age." 

26.  "For  it  is  written,  that  Abraham  had  two  sons;  the  one  Gai. iv. 22. 
by  a  bond  maid,  the  other  by  a  free  woman.     But  he  who  was  ~^'  ~^' 

of  the  bond  woman  ivas  born  after  the  flesh  ;  but  he  of  the  free 
woman  vms  by  p^-omise.  Which  things  are  an  allegory:  for 
these  are  the  two  covenants.'"  The  first  answering  to  the  old 
covenant  of  the  flesh,  or  old  creation,  which  gendereth  to  bond- 
age ;  the  second,  to  the  new  covenant  or  new  creation,  which  is  free. 


60  THE  CALL  OF  GOD  TO  ABRAHAM.  B.  I. 

CHAP.  X.        27.  All  tlie  natural  posterity  of  fallen  Adam  are,  by  nature 

and  birth,  strangers  and  aliens  to  God,  and  are  the  children  of 

the  bond  woman,  being  servants  to  sin. 
Gen.  xxi.  28.   The  Seed  of  Hagar  (i.  e.  a  stranger)  was  cast  out  of  the 

xxY.  V       inheritance  ;  also,  all  the  rest  of  the  seed  of  Abraham,  except 

Isaac,  were  sent  away  with  small  gifts,  that  might  serve  for  the 

present. 

29.  In  this  was  prefigured  the  state  and  portion  of  all  the 
natural  seed  or  posterity  of  man  born  after  the  flesh,  both  before 
and  after  the  true  seed  appeared.  Abraham  gave  all  that  he 
had  unto  Isaac.  But  the  bond  woman,  who  was  given  to  be 
his  wife,  and  her  son,  were  sent  away  with  bread  and  water ; 
which  was  a  figure  of  the  best  portion  possessed  by  the  children 
of  this  world. 

30.  There  was  another  heir,  born  of  a  free  woman,  who  claimed 
the  inheritance  by  promise — another  birthright.     "  That  ivhich 

John,  iii.  G.  is  horn  of  the  Jiesh  is  flesh  ;  marvel  not  that  I  say  unto  you, 
ye  must  he  born  againy 

31.  And,  to   show  wherein  the   new  creation  of  Grod  should 
Gen.  xvii.     take   place,  Abraham    received  the    seal  of  circumcision,  as    a 

7     11      on  ■•■  '  ,  ,  ' 

24.  '    '      token  of  the  new  covenant,  which  was  an  outward  cuttmg  off  the 
foreskin  of  the  flesh. 

32.  But,  why  was  he  commanded  to  receive  a  token  of  the 
covenant  particularly  there  ?  Why  did  he  not  receive  it  else- 
where ?  The  truth  is,  that  token  was  of  special  signification,  and 
pointed  directly  to  the  very  seat  of  sin  ;  there  lay  concealed  the 
hidden  mystery  of  human  depravity — the  secret  pleasure  of  that 

Lu.  xvi.  15.  w^hich  is  most  highly  estee?7ied  of  all  men  in  their  natural  and 
fallen  state. 

33.  And  this  outward  token  of  circumcision,  signified  the  cut- 
ting off  that  fleshly  and  carnal  pleasure,  taken  through  that  part, 

Col,  li.  11.     by  tbe  circumcision  of  Christ  in  the  heart,  made  without  hands, 
in  all  the  true  heirs  of  that  new  covenant. 

34.  The  real  substance  of  the  covenant  which  God  made  with 
Abraham,  was  neither  to  him,  nor  to  natural  Isaac,  nor  to 
Isaac's  natural  posterity  ;  this  is  plain  from  the  tenor  of  it. 

Gen  xvii.         35,   "  My  covenant  will  I  establish  7vith  Isaac,  for  an  ever- 
xxi~i2         lasting  cove?iant,  and  with  his  seed  after  him,"     Again  :   "  In 
Rom  IX. 7,   Isaac  shall  thy  seed  he  called.''^     And  again:   "  Neither  because 
they  are   the  seed  of  Abraham,  are   they  all   children :  but   in 
Isaac  shall  thy  seed  be  called.     That   is,  they  which   are   the 
children  of  the  flesh,  these  are  not  the  children  of  God :  but 
the  children  of  the  promise  are  counted  for  the  seed." 
Gal.  iii.  iG.        36.   "  He  saith  not,  And  to  seeds,  as  of  many  ;  but  as  of  one, 
A7id  to  thy  seed,  which  is  Christ."     And  alluding  to  that  seed, 
he  said,  "  /  will  establish  my  covenant  loith  him  for  an  ever- 
lasting covenant,  and  with  his  seed  after  him.''''     The  covenant 


B.  I.         THE  CALL  OP  GOD  TO  ABRAHAM.  51 

is  therefore  with  Christ  for  an  everlasting  covenant,  and  with  his  chap,  x. 
spiritual  seed  who  are  in  him.  As  Jesus  Christ  said,  "  Ye  shall  joi.n,  xiv. 
know  that  I  am  in  my  father,  and  ye  in  me,  and  I  you."  ~*^- 

37.  Then  consider  what  was  further  signified  by  the  token  of 
the  everlasting  covenant  made  with  Abraham.     He  whose  flesh 

of  his  foresiiin  was  not  circumcised,  "  that  soul  (saith  God)  shall   Gen.  xvii. 
be    cut    off  from   his   people ;  he   hath   broken    my  covenant."      ' 
Which  signified,  that  he  who  is  not  circumcised  in  heart,  with  the 
circumcision  made  without  hands,  the  same  hath  broken  God's 
everlasting  covenants,  and  while  remaining  uncircumcised,  is  cut 
ofi"  from  Christ,  and  from  the  inheritance  of  everlasting  life. 

38.  Then,  from  what  has  been  said,  it  may  appear  evident, 
that  the  covenant  which  God  made  with  Abraham,  was  only 
temporary,  and  pointed  to  an  everlasting  covenant,  or  spiritual 
seed  yet  future.  Therefore  this  temporary  covenant  did  not  save 
those  who  kept  it  from  the  indwelling  root  and  nature  of  sin, 
received  by  the  fall ;  but  pointedly  prefigured  what  would  save 
them  when  the  true  seed  should  appear. 

39.  Nevertheless,  as  many  as  were  obedient  to  the  outward 
sign  of  that  covenant,  and  to  whatever  else  pertained  thereunto, 
obtained  temporal  blessings,  possessed  the  gates  of  their  enemies, 
multiplied  exceedingly,  and  in  all  outwaixl  things  were  blessed, 
while  their  obedience  continued,  and  were  also  blest  with 
spiritual  gifts  according  to  the  order  of  that  dispensation. 

40.  But  when  the  true  first-born  of  the  promise  appeared ; 
neither  outward  circumcision  availed  any  thing,  nor  uucircum-   Rom.  n.  as, 
cision,  but  a  new  creature.  Uai.  vi  is. 

41.  The  land  of  Canaan  was  only  a  temporal  blessing  to 
Abraham's  seed;  it  was  not  heaven  itself;  and  therefore  the 
highest  place  it  could  have  in  the  covenant  of  promise,  was  a 
shadow  of  better  and  more  durable  things  to  come. 

42.  Abraham's  natural  posterity  were  no  better  than  the  rest 
of  mankind ;  only  as  they  were  obedient  to  the  revelation  of 
God,  made  known  from  time  to  time,  they  maintained  and  pre- 
served the  faith  of  the  one  true  God,  and  served  as  a  figure  of 
that  seed  who  should  possess  a  spiritual  and  everlasting  kingdom. 

43.  And,  although  they  were  comparatively,  according  to  the 
literal  sense  of  the  promise,  as  the  stars  of  the  sky  for  multitude, 
and  as  the  sand  by  the  sea  shore  innumerable  ;  yet  it  is  expressly 

said,  "  These  all  died  in  faith,  not  haviu"  received  the  promises  ;   Heb.  xi.  12 

IT    TQ 

but  having  seen  them  afar  off,  a7id  loere  persuaded  of  them,      '     ' 
a?id  embraced  them,  and  confessed  that  they  loere  strangers 
and  pilgrims  on  the  earth.'''' 

44.  They  honestly  confessed  that  they  were  strangers  and 
pilgrims,  as  much  in  the  land  of  promise  as  elsewhere,  and  there- 
by declared  plainly  that  they  sought  another  country,  and  had 
not  received  the  substance  of  the  thing  promised. 


52  THE  CALL  OF  GOD  TO  ABRAHAM.  B.  I. 

CHAP.  X.  45_  Therefore  it  was  not  tlie  country  of  Judea,  nor  the  city  or 
temple,  Avhose  bixilder  and  maker  was  David  and  Solomon,  which 

Rev.xxi.2.  they  looked  for;  but  that  city  and  temple,  made  without  hands, 
which  Grod  promised  to  build  in  the  latter  days,  of  which  Christ 
Jesus  was  the  chief  corner  stone. 

46.  But   as   a  figure  of  the  oppression   and   bondage,  under 
which  the  heirs  of  the  true  seed  of  promise  would  be  held,  before 

^  the  time  of  real  deliverance  should  come,  the   seed  of  Abraham 

13-10.  were  led  into  Egypt,  and  kept  under  tyranny  and  oppression,  for 

a  certain  limited  time,  before  their  temporal  and  outward  deliver- 
ance could  be  accomplished. 

47.  And,  as  they  were  to  increase,  and  did  inci'ease,  accord- 
ing to  the  purpose  of  God,  it  could  not  escape  the  notice  of  an 

Ex.  i.  16,      oppressive  government ;  whose  policy  it  was  to  destroy  all  the 

"■  males,  who,  according  to  the  command  of  God,  were  to  receive 

the  token  of  that  covenant  which  promised  a  seed  as  the  stars  for 
multitude.     No  matter  about  the  females ! 

1  Cor.  i.  25.  48.  But  however  wise  in  their  plans,  "  the  foolishness  of  God  is 
wiser  tha?i  ???e«,"  for  He  thi'ough  a  woman  of  the  house  of  Levi, 
began,  according  to  promise,  to  redeem  his  people  from  the  cruel 
power  and  policy  of  Egypt,  until  he  had  parted  the  sea,  and 
destroyed  the  nations  before  them. 
.  49.   Great  is  the  mystery  of  God's  dealings  with  men !    The 

&c.  '  '  power  and  wisdom  of  God  was  manifested  thus  through  one,  who, 
by  a  womaii,  was  preserved  in  an  ark  of  bulrushes !  A  type  or 
true  figure  of  the  final  deliverance  of  the  Isarel  of  God  through 
the  toomaii. 


THE    TESTIMONY 


CHRIST'S  SECOND  APPEARIIG. 


BOOK  II. 


CHAPTER  I. 

THE  FIGURATIVE  IMPORT  OF  THE  MOSAIC  DISPENSATION. 

The  express  purpose  of  the  Law,  was  to  search  out  and  condemn    chap.  i. 
sin,  root  and  branch.     "  For  until  the  law  sin  was  in  the  world; 
and  death  by  sin  reigned  from  Adam  to  Moses,  even  over  them  Rom.  v.  13, 
that  had  not  sinned  after  the  similitude  of  Adam's  tra?isgrcs-  ^^■ 
sion,  who  is  the  figure  of  him  that  was  to  come."     That  is,  of 
Christ  Jesus,  through  whom  salvation  should  be  obtained. 

2.  "  By  the  law  is  the  knowledge  of  sin."  As  it  is  written,  ;:|'^i?  "'•.  , 
"J  had  7iot  known  sin  hut  by  the  law:  for  I  had  not  known  Rom  vii. 7. 
lust,  except  the  laio  had  said,  Thou  shalt  not  covet,  or  lust.'"      d!:Ton^^' 

3.  And,  although  the  Law  went  to  search  out  and  condemn  sin,   Concupis- 
yet    it  could  not  save   the   soul  from  its  reigning  power,  until  i,u^,^ '"' 
Christ  Jesus,  the  first  born  in  the  work  of  llcdemption  should 
appear.     And  therefore  the  law  was  ^'^  added  because  of  trans-  Giii.  iii.  lo. 
gressio^is,''  that  the  "  offence  might  ahound  "  till  the  seed  should     """'  ^' ""' 
come  to  whom  the  promise  was  made. 

4.  It  is  impossible  for  souls  ever  to  find  a  full  salvation,  with- 
out a  full  discovery  of  their  loss.  In  vain  is  freedom  sought  for 
in  any  government,  where  the  very  seat  and  centre  of  action  in 
the  government  itself,  is  established  in  tyranny  and  oppression, 
by  the  consent  of  the  people. 

5.  In  vain  is  every  attempt  to  change  the  nature  of  an  evil 
tree,  by  lopping  ofi"  the  branches,  while  the  body  and  root  of  the 
tree  remain  whole ;  or  by  any  means  ever  to  expect  good  fruit 
from  a  corrupt  tree  ;  so  in  vain  are  pure  waters  expected  from  a 
corrupt  fountain. 

G.  "  Doth  a  fountain  send  forth  at  the  same  place  sweet  water  Jas.  iii.  11, 
and  bitter  ?     Can  the  fig  tree  bear  olive  berries  ?  either  a  vine    " 


54 


THE  FIGURATIVE  IMPORT  OF 


B.  II. 


Mai.  vii. 
10-18. 


Gal.  V.  22. 


Mark,  xii. 

2y-3i. 


Gal.ili.  21. 


Deut. 
xxxii.  5. 
Isa.  i.  4. 
Jer.  ii.  21. 


Lev.  XX. 
22. 

IJeut.  vi. 
17. 

xviii.  9. 


I-ev.  XX. 
15.  10,  ]0. 
Deut.  xxii. 
21-24. 


I/e\'.  X 
14. 

xxi.  9. 


figs  ?  SO  can  no  fountain  both  yield  salt  water  and  fresh."  "  Do 
men  gather  grapes  of  thorns,  or  figs  of  thistles  ?  even  so  every 
good  tree  hringeth  forth  good  fruit ;  but  a  corrupt  tree  bringeth 
forth  evil  fruit.  A  good  tree  cannot  bring  forth  evil  fruit, 
neither  can  a  corrupt  tree  bring  forth  good  fruit." 

7.  "The  fruit  of  the  Spirit  is  love  ;  "  pttre  and  perfect  love. 
"The  first  of  all  the  commandments  is,  Hear,  0  Israel!  the 
Lord  our  God  is  one  Lord :  And  thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
mind,  and  with  all  thy  strength." 

8.  "  And  the  second  is  like  unto  it  :  Thotc  shalt  love  thy 
neighbor  as  thyself.  There  is  none  other  commandment  greater 
than  these."  This  comprehended  the  spirit  and  real  intention  of 
the  whole  Law,  and  was  all  that  God  required. 

9.  But  man  in  his  natural  and  fallen  state,  is  held  under  the 
dominion  of  other  objects.  And  as  the  law  was  added  because 
of  transgressions,  that  the  offence  might  abound,  and  was  given 
to  the  Israelites  as  a  schoolmaster,  to  teach  them  the  nature  and 
purity  of  the  promised  Messiah's  kingdom,  it  was  necessary  to 
point  out  particularly  what  kind  of  fruit  this  spirit  of  love  would 
naturally  produce,  and  what  would  as  naturally  flow  from  the 
want  of  it. 

10.  The  tree  is  known  hy  its  fruit.  Then,  if  man  was  the 
uncorrupted  fruit,  or  offspring  of  picre  and  perfect  love,  he  cer- 
tainly would  discover  no  other  fi'uit  in  all  his  life  and  actions. 
But  both  the  law  of  Moses,  and  the  Prophets,  plainly  discovered 
that  the  tree  and  the  fruit  are  both  corrupt,  or  in  other  words, 
that  man  in  his  fallen  state  is  a  corrupt  creature,  and  descended 
from  a  corrupted  and  degenerate  stock. 

11.  This  was  going  to  the  root  of  the  matter.  It  was  more 
than  cutting  off  as  a  type,  or  teaching  how  the  Messiah  should  lop 
off  the  outskle.  branches  of  a  corrupt  tree.  The  root  of  human 
depravity  is  laid  naked  and  open  to  view,  in  plain  words,  written 
on  tables  of  stone,  and  delivered  by  the  special  command  of  God. 

12.  And  not  only  so,  but  with  repeated  and  solemn  injunc- 
tions: "Ye  shall  therefore  keep  all  my  statutes,  and  all  my 
judgments,  and  do  them  ;  that  the  land,  whither  I  bring  you  to 
dwell  therein,  spue  you  not  out  ;  thou  shalt  not  learn  to  do  after 
the  abominations  of  those  nations." 

13.  The  law  pointedly  condemned  every  fleshly  gratification  ; 
such  as  lying  with  a  beast,  lying  with  another's  wife,  &c.,  defi- 
ling an  unmarried  virgin,  <S:c.,  and,  in  many  cases,  it  punished 
such  with  death. 

14.  Stoning  to  death  was  the  penalty  for  such  like  abomina- 
tions. And  if  a  man  took  a  wife  and  her  mother,  or  if  the 
daughter  of  any  priest  committed  whoredom,  such  were  to  be 
l)urnt  with  fire. 


B.  II.  THE  MOSAIC  DISPENSATION.  55 

15.  Idolatry,  giving  seed  to  Moloch,  witchcraft,  blasphemy,    cuap.  i. 
murder,  disobedience  to  parents,  &c.,  were  condemned  by  the   Dem  xvii. 
Law  as  evil ;  the  spirit  of  the  Law  was  therefore  holy,  just  and  jJev  xx 
good,  condemning  nothing  but  sin.  %  27. 

16.  Yet,  however  severe  the  punishments  that  Avere  inflicted   n.'^     ' 
for  sin,  they  only  lopped  oiT  the  branches  of  a  corrupt  tree,  while   ^^p"'-  ^J^i- 
the  root  and  foundation  of  all  the  abominations  that  were  com- 
mitted in  the  earth,  remained  unchanged. 

17.  But,  when  the  law  proceeded  to  take  cognizance  of  the 
very  nature  of  man,  and  condemned  that  as  sinful  and  unclean, 
which  might  have  been  supposed  to  be  lawful  and  right,  then  the 
fountain  of  evil  began  to  be  uncovered. 

18.  Observe  :   "  The  law  is  not  made  for  a  righteous  man,  but   i  Tim.  i.  9. 
for  the  lawless  and  disobedient ;  for  the  ungodly  and  for  sinners."   ■^'^' 

The  spirit  of  the  law  was,  "  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  thy  neighbor  as 
thyself." 

19.  When,  therefore,  any  punishment  or  penalty  was  inflicted, 
it  is  evident  that  it  was  for  the  transgression  of  the  Law,  and 
that  the  true  end  and  design  of  the  Law  had  not  been  answered 
in  that  particular  thing. 

20.  The  law  not  only  prohibited  all  carnal  and  abominable 
intercourse  between  man  and  ])east,  upon  pain  of  death  ;  but  the 
sexes  were  wholly  prohibited  from  cohabiting,  on  pain  of  being 
excommunicated,  for  a  time,  from  the  congregation  of  such  as 
were  accounted  clean. 

21.  And,  as  this  statute  respected  the  only  motive  and  man- 
ner in  which  a  man  and  woman  were  tolerated  to  cohabit,  it 
sufficiently  showed  that  the  very  order  of  nature  was  corrupted, 
and  that  it  could  never  enter  that  neio  creation,  of  which  it  is 

said,  "  There  shall  in  no  wise  enter  into  it  any  thing  tba;f  defileth."  ^i^'  ^^'' 

22.  There  was  no  possible  case,  in  which  a  maiiiand  v/oman  xum.xix 
could  lie  together,  in  the  work  of  the  flesh,  and  hold  their  union  20.22 
with  the  congregation  within  the  camp  of  Israel.     The  very  act  jo^'ii.^"'' 
cut  them  ofi^,  and  separated  them  from  the  camp.     Nor  could  they  J^,"'^-  ^" 
be  again  accepted  until  they  were  cleansed ;  for  nothing  unclean  xiii.  33. 
could  abide  in  the  camp. 

23.  And,  lest  the  serpent  should  try  to  cover  his  head  under  jg^j.f^- 
a  cloak,  by  some  false  gloss  upon  the  generative  act,  every  act  xxii.  4-c. 
of  the  flesh,  even  for  procreation,  was  pronounced  unclean. 

24.  And,  concerning  the  act  of  sexual  connexion,  the  law  said  i,ev.  xv. 
"  The  women  also  ivith  ivhom  man  shall  lie,  in  the  icorhs  of  the  ■'^^ 

Jiesh,  they  shall  both  bathe  themselves  in  water,  and  be  unclean 
until  the  even^  This  was  going  at  once  to  the  groundwork  of 
man's  depravity. 

25.  And  that  something  more  than  uncleanness  accompanied  i.cv.  xii. 
the  generative  act,  according  to  the  flesh,  is  evident  from  the  *~  '. 


56 


THE  FIGURATIVE  IMPORT  OF 


B.  II 


CHAP.  I. 


Lev.  ii  13. 

Mai.  iii.  2, 

3. 

Lu.  xii  49. 

Kph.  VI.  17. 
JNIark,  ix. 
49,  50. 


Gen  xviii. 
6,  9. 

xxiv.  07. 
xxxi.  33 
Ex  xix  10, 
15. 


Psalms, 
xxxvii.  3, 
7,  ic  li  2.  5. 


.lohii,  iii.  G. 
viii.  44. 


1  Cor.  XV. 
50. 


Jas.  i.  15. 


statute  respecting  women  after  child-bearing,  by  which  they  also 
fell  under  the  penalty  of  excommunication. 

20.  The  woman  who  brought  forth  a  man-child,  was  unclean 
seven  days,  according  to  the  days  of  her  separation  for  her 
infirmity ;  and  thenceforth  to  continue  in  the  blood  of  her  purify- 
ing three  and  thirty  days,  and  to  touch  no  hallowed  thing,  nor 
come  into  the  sanctuary,  until  the  days  of  her  purifying  were 
fulfilled,  which  were  forty  days  and  eighty  days ;  separation,  if 
she  brought  forth  a  female. 

'27.  And,  in  order  to  be  restored,  she  was  required  to  bring  a 
burnt  oftering,  and  a  sin  offering,  to  make  an  atonement ;  a  sin 
offering  unto  the  Lord  made  by  fire.  And  with  all  their  ofi"er- 
ings  they  were  commanded  to  offer  salt. 

28.  The  whole  of  which  was  nothing  short  of  signifyiug,  in  the 
most  pointed  manner,  that  all  such  carnal  and  fleshly  things  as 
were  contrary  to  the  pure  nature  of  God,  should  be  kept  at  a 
distance  from  the  true  seed  of  promise,  and  be  finally  offered  up 
and  consumed  by  the  fire  of  the  Holy  Spirit,  which  is  the  incor- 
ruptible word  of  God,  and  the  salt  of  the  earth  in  the  children 
of  the  regeneration,  and  the  new  birth. 

29.  If  therefore,  this  conception-sin^  and  this  hirth-sin  be 
overlooked,  and  made  something  contrary  to  what  God  hath  sig- 
nified it  to  be,  it  is  in  vain  to  look  any  further  for  a  distinction 
between  good  and  evil;  seeing  that  '•'■hy  the  law  is  the  know- 
ledge of  sin." 

30.  The  patriarchs  did  not  overlook  it,  when  they  held  their 
separate  tents.  Moses  did  not  overlook  it,  when  by  the  com- 
mand of  G-od  from  Mount  Sinai,  he  solemnly  charged  the  people, 
saying,  "  Come  -not  at  your  vjives."  If  something  there  had  not 
been  offensive  to  God,  why  was  this  charge  ? 

31.  God  did  not  overlook  this  as  inoffensive,  when  he  com- 
manded that  a  woman  should  "  not  touch  any  holy  thing,  nor 
come  into  the  sanctuary  of  the  congregation,  for  the  space  of 
forty,  or  even  eighty  days;"  and  when  he  commanded  that  she 
should  "bring  a  burnt  offering,  and  a  sin  offering,  to  make  an 
atonement." 

32.  David  did  not  overlook  it,  when  he  said,  "There  is  no 
rest  in  my  bones  because  of  my  sin.  My  loins  are  filled  with  a 
loathsome  disease.  Wash  me  thoroughly  from  mine  iniquity, 
and  cleanse  me  from  my  sin.  Behold,  I  was  shapen  in  iniquity ; 
and  in  sin  did  my  mother  conceive  me." 

33.  Jesus  did  not  overlook  it  when  he  said,  "That  which  is 
born  of  the  flesh  is  flesh ;  "  and,  "  The  iusts  of  your  father  ye  will 
do."  Nor  did  Paul,  when  he  said,  "Flesh  and  blood  cannot 
inherit  the  kingdom  of  God ;  neither  doth  corruption  inherit  in- 
corruption."  Nor  did  James,  when  he  said,  "When  lust  hath 
conceived  it  bringeth  forth  sin," 


B.  II. 


THE  MOSAIC  DISPENSATION. 


57 


34.  It  is  vritten  of  the  Lord  God,  that  "A/s  icork  is  perfect; 
for  all  his  ways  are  judgment;  a  God  of  truths  and  xoithout 
iniquity,  jtist  and  right  is  he.'" 

85.  And  if  so,  will  the  God  of  perfect  justice,  judgment,  and 
truth,  do  that  which  is  contrary  to  his  own  nature  and  attributes  ? 
Will  he  inflict  punishment  without  a  cause  ?  or  grieve  willingly 
the  children  of  men?  AVill  he  count  that  unclean,  which  is  not 
unclean?  or  require  an  offering  for  sin,  where  there  is  no  sin? 
By  no  means. 

36.  Then  it  is  certain,  that,  where  God  commanded  any  one 
not  to  touch  anything  that  was  counted  holy,  there  was  some- 
thing offensive  to  his  Divine  nature;  and  that  wherein  he  re- 
quired an  offering  for  sin  from  any  one,  there  certainly  was  sin 
in  that  case;  either  in  the  whole  ease,  in  the  nature  or  motive  to 
an  unclean  action,  or  in  the  act  itself. 

37.  Therefore,  let  that  which  God  has  accounted  both  sinful 
and  unclean,  be  both  sinfid  and  unclean;  that  God  may  be  just, 
and  every  man  a  corrupter,  until  he  fulfills  the  very  spirit  of  the 
Law,  by  loving  God  supremely;  and  till  no  inferior  object  can 
take  possession  of  the  highest  seat  in  his  affections. 

38.  Thus  the  true  end  and  purpose  of  the  law  will  be  answered, 
and  it  will  not  be  said  in  vain,  "  The  law  ivas  our  schoolmaster 
to  bring  i/s  to  CJirist ^  And,  although  it  be  a  severe  and  mor- 
tifying schoolmaster  to  the  pride  of  fallen  man,  yet  it  is  a  true 
and  faithful  one. 

39.  The  Law  condemned  many  things  as  being  either  sinful  or 
unclean,  which  arose  from  natural  causes,  and  were  figurative  of 
the  heinous  nature  of  sin.  Such  as  the  leprosy,  which  had  a 
striking  reference  to  the  plague  of  sin ;  touching  a  dead  body ; 
eating  unclean  beasts  and  fowls ;  and  many  such  like  things, 
which  prefigured  the  abominations  of  man,  and  which  were  to  be 
destroyed  under  the  law  of  grace,  by  the  Gospel. 


CHAP.  I. 


Deut. 
Xixii.  4. 


58  THE  LAW  FULFILLED  THROUGH  CHRIST.  B.  II. 


CHAPTER  II. 

THE  MOSAIC  LAW,  WHEREIN  IT  AVAS   FULFILLED  BY  THE  LAW 
OF  GRACE,  THROUGH  JESUS  CHRIST. 

CHAP.  II.    "The  laio  was  given  by  Moses,  hit  grace  and  trutli  came  hy 
'T     ~r  Jesus  Christy     And  Christ  came  uot  to  destroy  the  law,  but  to 
Mat.'v.iT    fif-^fil  it ;  not  by  observhig  its  external  rites  and  ceremonies;  but 
by  loving  and  serving  (xod,  as  the  supreme  object  of  his  affec- 
tions ;  and  by  teaching  the  same  to  others. 

2.  Then,  which  of  these  two  requires  the  greatest  purity — 
the  ceremonial  law  given  by  Moses  ?  or  the  law  of  grace  and 
truth,  which  came  by  Jesus  Christ?  Undoubtedly  the  latter,  it 
must  be  granted. 

3.  Therefore,  let  those  who  disregard  the  law,  because  they 
imagine  they  are  under  grace,  at  least  be  careful  to  examine  their 

..  fruits,    or  works,   by  the   law  of  grace.      For  '■^ faith  without 

Rom.  ii~ii  works  is  dead;"  and,  "as  many  as  sin  vnthout  law  shall  also 
■perish  toithout  laiv." 

4.  And  further:  Let  such  as  imagine  they  are  under  grace, 
at  least  regard  that  superior  reason  and  dignity,  by  which  God 
hath  exalted  man  above  the  order  of  the  brutes;  and  not  defile 
themselves,  nor  gratify  the  inclinations  of  a  corrupt  and  inferior 
nature,  with  any  woman,  after  she  hath  conceived  seed. 

5.  And  besides,  after  nine  months,  according  to  the  common 
time  of  pregnancy,  let  the  same  restriction  be  continued,  for  the 
space  of  eighty  days  longer,  according  to  the  time  which  God 
prescribed  to  Israel, 

6.  And  finally,  let  such  as  imagine  that  they  are  free  from  the 
Law,  and  under  grace,  never  gratify  the  sensual  and  fleshly 
appetites  of  their  corrupt  animal  nature,  at  any  time  or  season, 
nor  in  any  manner  whatever,  except  with  the  sole  motive  to 
honor  and  glorify  God,  and  to  propagate  an  offspring. 

7.  Then  they  may  xmderstand  how  much  grace  and  truth  lies 
at  the  bottom !  Biit,  if  they  fail  in  the  attempt,  they  may  under- 
stand why  kings  and  prophets  desired  to  see  the  days  of  the  Son 
of  man. 

8.  It  was  not  because  they  expected  Christ  to  come,  with  some 
extraordinary  grace,  to  daub  over  their  secret  corruptions,  that 
they  might  live  in  them  with  impunity;  but  on  the  contrary, 
they  looked  for  a  day  of  full  redemption  from  that  predominant 
nature  of  evil,  root  and  branch,  to  which  they  were  held  in 
bondage. 


B.  11.     THE  LAW  FULFILLED  THROUGH  CHRIST.  59 

9.  But  in  vain  will  the  fatal  wound  of  man's   depravity  be    <^iiap-  'f- 
covered  over  by  the  superficial  ornaments  of  an  empty  profes- 
sion of  grace,  when  "  Grod  shall  bring  evcrij  work  into  judgment ,  Kcc.xii.ii. 
tvith  every  secret  thing.'''' 

10.  In  vain  will  souls  groan  for  deliverance  from  the  bondage 

of  sin,  till  they  drop  into  eternity,  while,  by  some  plausible  gg^jviat. 
reasonings  to  enjoy  a  momentary  pleasure,  they  willingly  conceal  xxiii  27. 
the  very  core  of  their  corruptions. 

11.  It  was  nothing  short  of  supreme  and  perfect  love  to  God, 
that  could  ever  order  and  regulate  the  actions  of  man  so  as  to 
render  them  well  pleasing  to  Him ;  and  therefore,  where  any 
action  was  condemned,  or  any  atonement  required,  it  proved  that 
the  nature  from  which  the  action  proceeded  was  evil. 

12.  And,  until  that  which  was  the  spring  or  cause  of  the  evil 
was  removed,  the  same  evil  action  would  be  repeated ;  for  the 
effect  is  like  its  cause,  and  the  same  cause  luust  continue  to  pro- 
duce the  same  effect, 

1.3.  And   hence  came   those   perpetual  offerings   and   burnt  j^^,^  ^  ^ 
offerings  for  sin,  in  which  God  had.  no  pleasure;  but  they  were  0. 
added  that  the  offence  of  sin  might  abound,  until  the  cause  should 
be  removed  by  Christ  the  true  seed,  in  whom  only,  the  promise 
of  final  redemption  was  made. 

14.  Therefore  the  design  of  the  ceremonial  law,  was  not  to 
fulfil  the  real  law  of  Grod,  but  to  point  out  the  way  in  which  it 
should  be  fulfilled:  first,  by  discovering  that  object  which  stands 
in  competition  with  God,  and  engrosses  the  highest  affections  of 
man ;  and  then  to  have  that  object  taken  out  the  way.  And 
until  that  was  done,  the  soul  could  never  be  free  from  bondage 
and  captivity  to  sin. 

15.  In  every  respect,  the  Law  given  by  Moses,  went  to  search 
out  the  root  of  man's  depravity.  Many  things  pertaining  to  the 
same  nature,  besides  those  that  were  actual,  all  fleshly  emotions, 
sensations  and  desires,  and  all  issues,  voluntary  or  involuntary, 
which  are  the  product  of  the  fleshly  nature,  were  counted  unclean, 
and  were  to  be  expiated  according  to  the  statutes  of  the  Law. 


Lev.  chap. 


XV. 


16.  The  voluntary,  and  unnatural  crime  of  self  pollution,  was   Gen. 
ever  an  abomination  in  the  sight  of  God ;  and  so  was  also  that  ^f^i^^"'' 
of  defiling  themselves  with  their  own  sex,  Rom.  i.  26, 

17.  So  that  the  strictest  ceremonies  of  the  law,  were  neither  ixim.i.io. 
more  nor  less,  than  to  show,  that  the  very  root  and  fountain  of 

man's  nature,  in  his  fallen  state,  was  corrupt  before  God,  and 
offensive  to  his  pure  nature. 

18.  Thus  the  Law,  not  only  distinguished  between  good  and 
evil  actions,  but  searched  out  the  cause,  and  the  different  motives, 
from  which  actions  proceeded.  And  it  discovered  the  root  of  all 
evil  to  be  in  the  very  nature,  in  which  man  was  begotten. 

19.  For,  while  the  spirit  of  the  law  required  perfect  love  to 


60 


THE  LAW  FULFILLED  THROUGH  CHRIST. 


B.  II. 


CHAP.  IL 


Jer.  hi.  9. 


Lev.  xviii. 

XX. 


chap.  XX. 

23. 

Deut.  ix.  4, 

5,6. 


Mat.  xxii. 
39,  40. 


the  invisible  Grod,  as  the  only  justifying  motive  in  the  soul  of 
man,  it  immediately  excluded  that  inferior  instinct,  which  led 
Sodom  and  Egypt,  and  the  inhabitants  of  Canaan,  to  the  per- 
petration, through  lust ,  of  the  most  horrid  and  unnatural  crimes, 
merely  for  the  sake  of  its  own  gratification,  or  the  momentary 
pleasure  which  it  afforded. 

20.  Moses  plainly  demonstrated,  that  these  carnal  desires  by 
which  man  was  begotten  in  his  fallen  state,  were  inconsistent 
with  perfect  love  to  God,  from  its  motives  and  actions  being 
lawless,  under  no  government,  and  subject  to  no  control. 

21.  This  lawless  passion  was  blind  to  the  law  of  God,  and  the 
order  and  law  of  nature,  and  was  regardless  of  the  objects  of  its 
choice  or  refusal ;  so  that  it  moved  with  freedom  to  any  object 
that  could  afford  it  the  gratification  of  its  own  agreeable  and 
CORRUPT  SELF ;  whether  that  object  was  animate  or  inanimate, 
brutal  or  human.  They  "  committed  adultery  with  stones  and 
stocks." 

22.  All  this  is  most  strikingly  evident  from  the  Law  of  Moses, 
as  well  as  from  the  Prophets.  And  after  Moses  had  given  a 
numerous  list  of  the  abominations,  which  all  sprang  from  one  and 
the  same  source  of  human  corruption,  he  adds,  '■'For  all  these 
aho  mi  nations  hate  the  men  of  the  land  done.'''' 

23.  And,  to  show  that  the  natural  seed  of  Abraham  had  the 
same  corrupt  inclinations  of  other  nations,  it  is  added,  "  And  ye 
shall  not  xvalk  in  the  -manners  of  the  nations  which  I  cast  out 
before  you;  for  they  committed  all  these  thi/igs,  and  therefore 
I  abhorred  them.''^ 

24.  Then,  if  that  propensity  of  the  natural  man,  was  so  blind 
and  lawless,  that  it  would  move  toward  a  neighbor's  wife,  a 
sister,  a  father's  wife,  a  mother,  a  daughter,  a  fellow  man,  a 
four-footed  beast,  a  dumb  idol,  a  lifeless  stock,  or  a  stone  ;  could 
any  thing  produced  by  it,  be  any  better  than  itself? 

25.  Here  again,  we  may  see,  that  the  true  design  of  the  Law, 
was  to  discover  the  distinction  of  objects,  and  the  chief  motive 
from  which  actions  proceeded. 

26.  As  every  external  object  upon  which  man,  in  his  fallen 
state,  placed  his  affections,  was  more  or  less  offensive  to  God, 
and  merited  punishment,  according  to  the  degree  of  the  offence ; 
so  the  whole  Law  went  pointedly  to  discover  that  no  motive, 
or  affection,  fixed  upon  any  external  object  whatever,  could 
satisfy  the  real  spirit  of  the  Law  ;  and  that  nothing  could  do 
it,  short  of  perfect  love  to  God,  as  the  supreme  object  of  man's 
affections. 

27.  And  therefore,  until  the  reigning  power  of  that  lau-less 
corruption  was  taken  out  of  the  way,  how  could  the  soul  love 
God  supremely,  and  his  ?ieighbor  as  himself?  For  "  o?i  these  two 
conimandinents  hang  all  the  laio  and  the  prophets.''^ 


J3,  II.  THE  LAW  FULFILLED  THROUGH  CHRIST.  61 

28.  Christ  Jesus  was  the  first  that  ever  fulfilled  the  spirit  of  chap,  ii. 
the  Law ;  and  thei-eby  he  put  an  end  to  all  those  external  rites  ' 
and  ceremonies,  meats  and    drinks,  and    divers   washings,  and 

carnal  ordinances ;  and  set  the  example  for  others  to  do  the 
same.  Nothing,  therefore,  but  perfect  obedience  to  his  com- 
mandments, could  ever  satisfy  the  demands  of  the  Law. 

29.  A  perfect  obedience  to  the  law  of  Christ,  walking  in  his 
very  footsteps,  traveling  in  the  work  of  regeneration,  and  deny- 
ing self,  and  abstaining  from  every  actual  and  sensual  gratifica- 
tion, as  he  did,  released  every  member  of  his  body,  from  all  the 
external  obligations  of  those  carnal  ordinances. 

30.  As    it  is   written:   '■'■  Christ  is    the   end    of  the  lav>  for  Rom.  x  4. 
righteousness  to  every  one   that    helieveth^      Not    to   such    as 
heheve  only;  but  he  became  "  ?Ae  author  of  eternal  salvation  to  Heb.  v.  9. 
all  that  OBEY  him.''' 

31.  Tlius  far,  we  have  opened,  from  its  true  origin,  the  nature 
of  man's  loss,  and  the  fundamental  cause  of  his  depravity  and 
separation  from  God,  and  the  design  of  the  Law  to  search  it  out, 
not  superficially,  nor  in  disguise,  but  faithfully,  and  with  that 
plainness  which  the  importance  of  sacred  and  solemn  truth 
demands.  It  is  the  truth  only  that  ever  will,  or  ever  can,  Jno.viii.32 
make  souls  free. 

32.  Here  we  add  a  few  very  just  observations  from  a  respect- 
able wi'iter.  They  disclose  in  some  measure,  a  spirit  of  willingness 
and  candor  to  acknowledge  and  expose  the  root  ot  evil ;  and  on 
the  contrary,  a  general  principle  of  disguise  to  eoivjcal  it. 

33.  "  But  though  these  efi'ects  of  human  depravity.''  says  the   wiiiier- 
writer,  "are  every  where  acknowledged  and  lamented,  we  must  Religion, 
not  expect  to  find  them  traced  to  their  true  origin.      Causa  latet,   J*"^'-  ^'^• 
vis  est  nothsima:  "  i.e.     The  cause  lies  concealed,  the  effect  is   is. 
notorious. 

34.  "Prepare  yourself  to  hear  rather  of  frailty  and  infirmity, 
of  petty  transgressions,  of  occasional  failings,  of  sudden  sur- 
prisals,  and  of  such  other  qualifying  terms  as  may  serve  to  keep 
out  of  view  the  true  source  of  the  evil,  and  may  administer  con- 
solation to  the  pride  of  human  nature. 

35.  "  Far  different  is  the  humiliating  language  of  Christianity. 
From  it  we  learn  that  man  is  an  apostate  creature,  fallen  from 
his  high  original,  degraded  in  his  nature,  and  depraved  in  his 
faculties;  that  he  is  tainted  with  sin,  not  slightly  and  super- 
ficially, but  radically,  and  to  the  very  core. 

36.  "  These  are  truths  which,  however  mortifying  to  our  wiiber- 
pride,  one  would  think  (if  this  corruption  did  not  warp  the  judg-  p""?^^"" 
ment)  none  would  be  hardy  enough  to  attempt  to  controvert.  25,  h. 

37.  "  How,  on  any  principles  of  common  reasoning,  can  we 
account  for  it,  [this  corruption]  but  by  conceiving  that  man, 
i  nee  he  came  out  of  the  hands  of  the  Creator,  has  contracted  a 


62  THE  LAW  FULFILLED  THROUGH  CHRIST.  B.  II. 

CHAP.  H.  taint,  and  that  the  venom  of  this  subtil  poison  has  been  com- 
municated  throughout  the  race  of  Adam,  every  where  exhibit- 
ing incontestible  marks  of  its  fatal  malignity. 

88.  "  Hence  it  has  arisen,  that  the  appetites  deriving  new 
strength,  and  the  powers  of  reason  and  conscience  being  weak- 
ened, the  latter  have  feebly  and  impotently  pleaded  against  those 
fobidden  indulgences  Avhich  the  former  have  solicited. 

o9.  "Sensual  gratiiications  and  illicit  afiections  have  debased 
our  nobler  powers,  and  indisposed  our  hearts  to  the  discovery  of 
Grod.  By  a  repetition  of  vicious  acts,  evil  habits  have  been 
formed  within  us,  and  have  riveted  the  fetters  of  sin.  All  with- 
out exception,  in  a  greater  or  less  degree,  bear  about  them,  more 
visible  or  more  concealed,  the  ignominious  marks  of  their 
captivity. 

40.  "Such,  on  a  full  and  fair  investigation,  must  be  confessed 
to  be  the  state  of  facts ;  and  how  can  this  be  accounted  for  on 
any  other  supposition,  than  that  of  some  original  taint,  some  radical 
principle  of  corruption  ?  All  other  solutions  are  unsatisfactory, 
while  the  potent  cause  which  has  been  assigned,  does  abundantly, 
and  can  only  sufficiently,  account  for  the  effect."  So  says  Wil- 
berforce :  and  that  with  the  greatest  reason  and  truth.  Then  let 
it  be  so. 

41.  Upon  this  subject  we  will  only  add,  that,  although  the 
ceremonial  law  was  given  to  discover  the  root  and  fountain  of  all 
evil,  yet  it  never  did,  and  never  can,  remove  the  cause.     And 

Heb.  X  1-  '"although  the  law  stood  ordy  in  meats  and  drinks,  and,  divers 
10.  washings,  and  carnal  ordinances,  imposed  upon  the  'people  until 

the  time  of  reformation,  and  could  never  make  the  comers  there- 
unto  perfect ;  yet  it  was  never  intended  to  be  taken  out  of  the 
way,  or  destroyed,  without  substituting  something  more  excel- 
lent and  permanent  in  its  place. 
Mat. V.  18.  42.  "For  verily  I  say  unto  you,"  saith  Jesus  Christ,  ''till 
heaven  and  earth  pass,  one  jot  or  one  tittle  shall  in  no  loise  pass 
from  the  law,  till  all  be  fulfilled.'''' 


B.  II.  THE    STATE    OF    ALL    MANKIND,    &C.  63 


CHAPTEIl  III. 

THE   STATE  OP   ALL  MANKIND    BEFORE  THE  FIRST  APPEARING 
OF    CHRIST,    BY   WHICH    SALVATION    IS    REVEALED. 


CHAP.  III. 


1  Sam.  xix. 


Salvation  is  of  two  kinds:  First,  to  be  saved  from  outward 
dangers,  temporal  enemies,  and  sucli  like,  which  is  properly 
called  salvation:  And  secondly,  to  be  saved  from  the  practice, 
power,  and  nature  of  sin.  A  very  different  kind  of  salvation; 
the  former  being  temporal,  and  the  latter  spiritual. 

2.  The  Lord  saved  Noah  from  the  destruction  of  the  old  world  ; 
brought  Abraham  forth  out  of  fr,  (i.e.  the  fire)  of  the  Chaldees, 
and  saved  Lot  from  the  overthrow  of  Sodom. 

3.  The  children  of  Israel  saw  the  salvation  of  the  Lord  at  the 
Red  Sea.     And  the  Lord  frequently  wrought  a  great  salvation 
for  Israel,  in  the  land  of  Canaan;  and,  from  time  to  time,  gave  ^^^■^^•~''- 
them  saviors,  who  saved  them  out  of  the  hand  of  their  enemies. 

4.  Yet  all   this  was    not  salvatio)i  from  sin ;    nor  were  the 
saviors,  those  who  should  judge  the  mount  of  Esau,  when  the  king-  obad.21. 
dom  should  be  the  Lord's.     As  sin  was  in  the  world  until  the  law 

was  given,  that  the  offence  might  abound ;  so  it  remained  in  the 
world  until  Christ  appeared. 

5.  "  For  it  is  not  possible  that  the  Hood  of  hulls  and  of  goats  Heb.  x.  4, 
should  take  awaij  sins.' ''     Even  the  high  priests  were  required   n;vii. 27. 
to  offer  sacrifices  for  their  own  sins,  as  well  as  for  the  sins  of  the 
people. 

6.  The  Prophets  themselves  were  ignorant  of  that  salvation,  iPet.i.  10 
and  searched  diligently  to  know  when  it  would   appear ;  unto  H)  12. 
whom  it  was  revealed   that  it  was  not  unto  themselves   they 
ministered  the  promise,  but  unto  another  people,  yet  to  come; 

and  they  prophesied  of  him,  in  whom  it  should  first  appear,  by  zech.  ix.  9. 
the  spirit  of  Christ  that  was  in  them.  ^  ^"-  '•  ^i- 

7.  It  is  remarkable,  that,  under  the  covenant  of  promise, 
names  and  characters  were  applied  to  many  natural  men,  which 
in  reality  could  be  applied  to  Jesus  Christ  only. 

8.  Thus,  God  said  unto  Abraham,  "I  will  make  of  thee  a 
great  nation ;  and  in  thee  shall  all  the  families  of  the  earth  be 
blessed."  And  of  Isaac  he  said,  "  I  will  establish  my  covenant 
with  him,  for  an  everlasting  covenant,  and  with  his  seed  after 
him."  The  whole  of  which,  in  spirit  and  in  substance,  applies 
to  Christ,  and  not  to  Abraham  and  Isaac,  nor  to  their  natural 
seed.     The  thing  was  typical,  as  has  been  shown. 

9.  Again,  "Thus  saith  the  Lord,  Israel  is  my  son,  even  my  Ex. It. 22. 


64  THE    STATE  OF  ALL  MANKIND  B.   II. 

CHAP.  rrr.  Qj-st  Ijorn."     This  is  also  typical,  and,  in  reality  applies  to  nons 
„  ,     ,.       but  Christ,  and  his  true  seed,  who  are  in  him  by  obedience. 

Col.  1.   lO,  (.11  •  1  TT      1  1  11 

18.  10.  And,  after  the  law^  was  given  to  the  Hebrews,  "  the  vvhole 

John,  111.      nation,"  saith  Edwards,  "  by  this  law,  was  as  it  were,  constituted 
Hist,  of        [r^  a  typical  state  ;  "  which  is  true,  as  the  Scriptures  abundantly 

Re.leuip.  Ji  '  l  J 

p.  176.         prove. 

p.  177.  11.  Upon  which  a  certain  writer  justly  remarks,  that  "  Chris- 

A'oie  N.        tians  have  the  most  unequivocal  assertions  of  this  in  the  New 

Testament.     The  law  is  called  a  shadan-  of  good  things  In  come. 

And  the  whole  epistle  to  the  Hebrews,  and  great  part  of  that  to 

the  Galatians,  is  written  to  prove  and  illustrate  this  very  point." 

lb.  p.  197.         !-•  Another  writer  on  a  similar  occasion,  as  justly  remarks,  on 

Noiez.        typical  characters  in  general,  that,  "In  order  to  constitute  a 

proper  type,  it  is  by  no  means  necessary,  that  the  person  who 

answers  this  important    purpose,  should    possess  perfect  moral 

Hunter's      qualities."     "  That  the  comparison  is  not  to  be  stated  and  pur- 

vo^i^p"^     'i^vi^^  through    every  particular  incident  of  the  life,  and  every 

275.  feature  of  the  person  typifying." 

13.  Then,  as  the  line  of  the  patriarchs,  and  the  Law  of  Moses, 
were  only  typical  of  things  to  come,  and  were  not  the  very  sub- 
stance of  the  thing  typified ;  let  not  the  shadow  of  a  thing  be 
mistaken  for  the  substance. 

14.  The  name  or  figure  of  a  thing  spiritual,  is  as  distinct  from 
the  thing  itself,  as  the  name  or  picture  of  the  sun,  is  distinct  from 
the  sun  itself.  The  high  priest  of  the  children  of  Israel  wore  a 
mitre  upon  his  head,  with  a  plate  of  pure  gold,  on  which  was  en^ 

^.  xxvui.  gj-aved.  Holiness  to  the  Lord.     And  of  the  people  it  was 
Ddut. xiv.     said,  "  Thnn  art  an  holy  people  unto  the  Lord  thy  God.'''' 

15.  But  did  this  make  either  the  priest  or  the  people  holy? 
By  no  means.  The  whole  nation  were  sinners,  from  Moses  to 
the  appearing  of  Christ,  both  priest  and  people :  and  this  their 
sacrifices  and  ofi^erings  for  sin,  year  by  year  continually,  prove 
beyond  all  contradiction.  And  the  same  also  prove,  that  they 
were  perpetual  transgressors  of  the  moral  law,  the  nature  and 
requirements  of  Avhich  have  been  pointed  out  in  the  preceding 
chapter. 

16.  It  is  strictly  true,  however,  that,  while  they  punctually 
observed  all  the  external  rites  and  ordinances  of  the  Law,  they 
were  counted  blameless,  and  were  blessed  of  God,  above  all  other 
nations. 

17.  And  in  all  those  blessings,  which  were  the  fruits  of  their 
obedience,  they  verily  were  typical  of  what  they  were  called; 
A  holy  and  peculiar  people;  sons  and  daj/ghters  of  God;  and 
many  other  terms,  that  might  serve  as  a  "  shadoio  of  good  things 
to  come.''''  All  of  which  is  clearly  evinced  in  the  New  Testa- 
ment, particularly  in  Paul's  Epistles  to  the  Hebrews  and 
llomans. 


B.  II.  BEFORE  THE   APPEARING  OP  CHRIST.  65 

18.  And,   when  it  is   said,  that  Enoch,    Noah,    and    others,   «^hap.  hi. 
walked  with  God ;  it  means  nothing  more,  than  that  they  walked 

in  obedience  to  the  commands  of  God,  given  them  in  their  day. 

19.  Thus,  Noah  walked  with  God  in  his  generation,  in  build- 
ing an  ark,  &c. ;  Abram,  in  leaving  his  father's  house ;  Moses, 
in  bringing  up  the  children  of  Israel  out  of  Egypt ;  David  was  a 
man  after  God's  own  heart,  to  fulfil  all  his  will;  but  all  his  will 
to  David,  was  not  all  his  will  to  another ;  David  was  a  man  of 
blood,  therefore  Solomon  was  chosen  to  build  the  temple ;  Jehu 
was  anointed  to  cut  off'  the  house  of  Ahab ;  and  Cyrus  was  the 
Lord's  anointed  to  subdue  the  nations.  But  not  one  of  them 
walked  with  God  under  the  cross  of  Christ ;  nor  were  they 
anointed  with  power  to  save  them  from  their  sins. 

20.  It  is  true,  that  the  Israelites  "  drank  of  that  spiritual  rock   i  Cor.  x.  4. 
that  followed  them  in  the  wilderness,  and  that  rock  was  Chiist;  " 

or  in  other  words,  it  was  the  same  spirit  of  Christ,  that  spake  by 
the  Prophets,  and  testified  of  his  coming. 

21.  But  observe,  instead  of  their  following  the  spirit  of  Christ 
in  Moses,  that  Spirit  followed  them,  and  strove  with  them, 
while    they  remained    a  stifl'-necked  and    rebellious  generation. 

"  How  oft  did  they  provoke  him  in  the  wilderness,  and  grieve   Pspim 
him  in  the  desert!    Yea,  they  turned  back  and  tempted  God,   Jj^^^^'"- "^o, 
and  limited  the  Holy  One  of  Israel."     And,  "about  the  time  of 
forty  years,  suff"ered  he  their  manners  in  the  wilderness."     So 
far  distant,  then,  was  this  typical  Israel   from  being  the  true 
Israel  of  God,  whom  they  typified. 

22.  But,  when  the  promised  Messiah  really  came,  instead  of 
following  them, he  exhorted  them  to  follow  him,  and  testified  that 
unless  they  did,  they  could  not  be  his  disciples.     And  further 

said,  '■'■If  ye  believe  not  that  I  am  he,   (that  was  promised)  ye  ;^^''^"i  vm. 
shall  dJe  in  your  sins." 

23.  Therefore,  it  was  rxot  fait h  in  a  Saviour  to  come,  that  ever 
saved  any  people  from  their  sins ;  nor  did  a  law  of  types  and 
shadows  ever  save  any.  The  very  intent,  and  substance  of  all 
that  was  typified,  and  promised  to  Israel,  was  saltation  from  all 
si)f,  by  Christ,  when  he  should  appear,  and  not  before.  Every 
thing  else,  without  &  full  and  present  salvation  from  sin,  call  it 
what  you  please,  is  nothing  but  an  empty  shadow  ;  and  as  Paul 
justly  expresses  it,  weak  and  beggarly  elements.  Giii.  iv.  9. 

24.  Then  how  mistaken  are  they  who  imagine,  that  God  saved 
one  good  man  from  his  sins  here,  and  another  there ;  and,  from 
Adam  to  Christ,  doomed  all  the  rest  of  the  innumerable 
multitudes  of  the  human  race  to  eternal  destruction,  while  it  was 
impossible  that  ever  one  of  them  could  be  really  saved,  having 
no  real  Sai^ionr.  For,  by  the  progressive  dispensations  of  the 
work  of  God,  the  creation  must  necessarily  be  brought  to  that 
maturity,  that  a  vessel  of  the  human  race  might  be  prepared,  as 


Acts,  xiii. 
16. 


66 


THE  STATE  OF   ALL  MANKIND 


B.  11. 


CHAP.  in. 


Rom.  xi. 
32. 

Gal.  lii.  22. 
Heb.  V.  9. 


Geii.  xxxi. 
19,  30-35. 


XXXV.  2,  3, 
4. 


Amos, 
25,  2G. 


Acts,  vii. 
42,  43. 


Jo.sh.  xxiv. 
14,  &  23. 


Dent,  ix.4- 
6,  &  24. 


Eccl.  Re- 
p.  22,  23. 


a  medium  through  whom  a  Savior  could  be  born  into  the  world, 
before  a  real  Savior  could  be  revealed  among  men. 

25.  For  how  then  could  that  scripture  be  true,  which  said, 
'■^  God  hath  concluded  them  all  in  unbelief}''''  And  again: 
"  The  scripture  hath  concluded  ALL  under  sin,  that  the  pro7nise 
by  faith  of  Jesus  Christ  might  be  given  to  them  that  believey 
Not  that  did  believe,*  but  that  7ioio  believe.  And  who  not  only 
believe,  but  obey. 

26.  It  is  evident  from  the  plain  history  of  facts,  that  the  real 
state  of  both  Jews  and  Gentiles  was  equally  and  impartially 
considered,  in  the  sight  of  God  ;  and  that  all  stood  in  equal  need 
of  a  Saviour,  from  Moses  to  Christ. 

27.  The  descendants  of  Abraham  were  taught  the  faith  and 
worship  of  the  One  true  God;  but  very  early,  was  idolatry  in- 
troduced among  them.  Rachel  stole  the  gods  of  her  father, 
brought  them  to  Mount  Gilead,  and  artfully  contrived  to  keep 
them. 

28.  Afterwards,  however,  Jacob,  required  his  household,  and 
all  that  wei-e  with  him,  to  put  away  the  strange  gods  that  were 
with  them ;  accordingly  they  were  given  up  to  Jacob,  with  all 
their  ear-rings,  and  he  hid  them  under  an  oak  by  Shechem. 

29.  And  after  this,  again,  in  Egypt,  they  served  strange  gods. 
And  even  after  they  were  delivered  from  the  bondage  of  Egypt, 
forty  years  did  the  house  of  Israel  carry,  in  the  wilderness,  the 
tabernacle  of  Moloch  and  Chiu7i,  their  images,  the  star  of  their 
god,  which  they  made  to  themselves;  as  saith  the  Prophet 
Amos.  Stephen  explains  it  by  calling  them  figures,  or  images, 
which  they  made  to  worship  the  host  of  heaven. 

30.  To  this  agree  the  words  of  Joshua,  who,  after  having 
settled  the  Israelites  in  the  land  of  promise,  assembled  them 
together,  and  said,  "  Put  auiay  the  gods  ivhich  your  fathers 
served  on  the  other  side  of  the  flood,  and  in  Egypt ;  and  serve 
ye  the  Lord.'''' 

31.  It  was  therefore  justly  observed,  that  it  was  not  because 
of  the  righteousness  of  the  Israelites,  nor  for  the  uprightness  of 
their  hearts,  that  they  inherited  the  land  of  promise  ;  but  to  sub- 
serve the  purpose  of  God  in  regard  to  a  spiritual  seed.  For 
Moses  declared  that  they  were  a  stiff-necked  people,  and  that 
they  had  been  rebellious  against  the  Lord,  from  the  day  that  he 
knew  them. 

32.  The  conduct  of  the  Israelites  as  a  people,  after  they  were 
in  possession  of  the  promised  land,  both  under  the  judges  and 
kings,  need  not  be  more  clearly  expressed  than  it  is  by  Robinson ; 

33.  "  Moses  and  the  Levites  had  put  to  death  about  three 
thousand  men,  for  setting  up  the  golden  calf ;  but  he  had  not 

*  The  Jews  did  believe  in  a  Messiah  to  come ;  hut  their  past  belief  was  ren- 
dered ineffectual,  by  their  unbelief  in  him  yihen  present  among  them. 


J3.  II. 


BEFORE  THE    APPEARING  OP  CHRIST. 


67 


extirpated  idolatry ;  it  was  practised  all  his  time  ;  and  it  was 
j^ractiscd  in  the  time  of  Joshua,  and  it  continued  to  be  practised 
under  the  judges  through  all  this  period.  The  people  did 
serve,  and  Avould  serve  Baal  and  Ashtaroth ;  and  although 
Gideon  checked  foreign  idolatry,  yet  he  set  up  an  idol  of  his 
own;  and  as  soon  as  he  was  dead,  the  people  turned  again  to 
Baalim,  and  made  Baalberith  their  god. 

34.  "  Samuel  the  last  of  the  judges,  observes  that,  in  his  time, 
they  served  strange  gods  and  Ashtaroth :  so  that  idolatry  was 
practised  through  this  whole  period."  Under  the  kings,  is  ex- 
hibited a  code  of  statutes,  like  the  former,  "  Whicli  made  idolatry 
and  several  vices  capital  crimes,  and  was  a  history  of  the  per- 
petual violation  of  it.  The  kings  were  arbitr.iry,  but  far  from 
enforcing  the  law,  they  broke  it  themselves,  and  protected  others 
in  doing  so. 

35.  "  David,  who  was  an  enemy  to  idolatry,  committed  adultery 
and  murder  with  impunity.  Solomon,  who  built  a  temple  for 
Jehovah  on  one  mountain  at  Jerusalem,  built  also  an  high  place 
for  Chemosh,  the  abomination  of  Moab,  on  another;  and  though 
he  sacrificed  three  times  a  year  to  Jehovah,  yet  at  other  times 
he  went  after  Moloch,  the  (lod  of  Ammou,  and  Ashtaroth,  the 
goddess  of  Zidon. 

36.  "Jeroboam,  who  reigned  over  ten  tribes,  set  up  calves  of 
gold,  made  high  places  and  priests,  ordained  festivals,  and 
ofi'ered  sacrifices  to  idols.  And  Rehoboam,  who  reigned  over 
the  other  two,  either  built,  or  suffered  the  people  to  build,  high 
places,  and  set  up  images,  and  to  consecrate  groves,  and  to  do 
all  the  abominations  of  the  ancient  inhabitants  of  the  land.  In 
this  manner,  in  general,  they  conducted  themselves  through  all 
this  period. 

37.  "It  is  remarkable  that  the  royal  reformers  were  idolaters 
themselves ;  for  Jehu  departed  not  from  the  sins  of  Jeroboam, 
the  golden  calves  that  were  in  Bethel  and  in  Dan.  Asa,  who 
dethroned  his  mother,  because  she  had  made  an  idol  (this  was  an 
obscene  filthy  idol)  in  a  grove,  did  not  take  away  the  high 
places ;  and  Joash  not  only  left  the  house  of  the  Lord,  and  served 
groves  and  idols,  but  murdered  Zechariah,  for  remonstrating 
against  idolatry,  in  the  court  of  that  very  house  of  the  Lord  which 
he  had  pretended  to  purify  from  idolatry  by  shedding  the  blood  of 
his  mother  and  the  Baalites.  It  is  observable,  further,  that  the 
people,  who  put  others  to  death,  did  not  reform  themselves." 

38.  It  is  true,  that,  through  the  Hebrew  nation,  God  hath 
verily  performed  his  promise  made  unto  Abraham,  in  raising  up 
that  seed  in  which  all  the  families  of  the  earth  were  to  be 
blessed.  But,  when  the  long-suffering,  patience,  wisdom,  and 
goodness  of  God,  in  dealing  with  that  nation,  in  order  to  fulfil 
his   promise,  is  rightly  considered,   it   will   appear  marvellous 


CHAP.  III. 

Ex.  xxxii. 

•J8. 

Deut.  xxxi. 

Juclaes  ii. 

ll-i-.i. 

vi.  '^5.  .32. 

viii.  '2i,  -27, 

33. 

1  Sam.  vii. 

3;  k  viii.  8. 


1  Kings  ix. 
25. 

XI.  5-8. 


cliap.  xii. 
25-33. 

xiv.  23,  24. 


1  Killers,  X. 
28,  2<J. 


1  Kings, 
XV  Vi,  14. 

2  Chron. 
xxiv.  18- 


68 


THE  STATE    OF  ALL  MANKIND 


E.  II. 


cii.AP.  in. 


IsR.  i.  10- 
15. 


.Ter.  xxiii. 
14. 


Ezek   V.  6. 
xvi.  47-52. 


Mic.  vii.  2, 


Zepli.  iii. 
1-4. 

1  Sam.  ii. 
22;  lii.  13. 


Mai.  iii.  9. 

John,  X.  8. 


indeed.     Through  perpetual  changes  of  judgment  and  mercies, 
was  his  name  upheld. 

o9.  And  it  is  certain,  that  although,  in  some  extraordinary 
instances,  some  walked  blameless,  as  touching  the  external  law ; 
yet  as  touching  the  internal  work  of  redemption  by  Christ,  they 
were  not  blameless:  Witness,  Saul  of  Tarsus,  who  became  Paul, 
the  Apostle  of  the  Gentiles. 

40.  And  it  is  also  certain,  that,  as  a  people,  they  were  as 
prone,  and,  when  not  restrained  by  judgments,  as  active,  to 
commit  all  the  abominations  of  the  earth,  as  any  other  nation 
under  heaven.     Their  whole  history  proves  this. 

41.  And  as  to  the  internal  work  of  salvation,  their  real  state 
and  standing,  in  the  sight  of  God,  was  considered  no  better  than 
other  nations.     This  is  most  manifest,  from  the  Prophets: — 

42.  Thus  saith  Isaiah:  '■'■  Ak  sinful  nalioii,  a  people  laden 
with  iniquity,  a  seed  of  evil  doers,  children  that  are  cor- 
rupters! Hear  the  word  of  the  Lord,  ye  rulers  of  Sodom: 
give  ear  unto  the  law  of  our  God,  ye  people  of  Gomorrah.  To 
what  purpose  is  the  multitude  of  your  sacrifices  unto  me  ?  saith 
the  Lord,  your  hands  are  full  of  blood. 

43.  "  Write  it  before  them  in  a  table,  and  note  it  in  a  book, 
that  it  may  be  for  the  time  to  come  for  ever  and.  ever ;  that  this 
is  a  rebellious  people,  lying  children,  children  that  will  not  hear 
the  law  of  the  Lord." 

44.  Thus  said  God  by  Jeremiah:  "I  have  seen  also  in  the 
prophets  of  Jerusalem  an  horrible  thing :  they  commit  adultery, 
and  walk  in  lies  ;  they  strengthen  also  the  hands  of  the  evil-doers, 
that  none  doth  return  from  his  wickedness  :  they  are  all  of  them 
unto  me  as  Sodom,  and  the  ijihabitants  thereof  as  Gomorrah." 

45.  Thus  said  the  Lord  God,  by  Ezekiel,  concerning  Jerusalem : 
"She  hath  changed  my  judgments  into  wickedness  more  than  the 
nations,  and  my  statutes  more  than  the  countries  that  are  round 
about  her;  for  they  have  refused  my  judgments,  and  my  statutes, 
they  have  not  walked  in  them." 

40.  And  by  Micah:  "There  is  none  upright  among  men: 
they  all  lie  in  wait  for  blood,  they  hunt  every  man  his  brother 
with  a  net ;  The  best  of  them  is  as  a  brier ;  and  the  most  up- 
right is  sharper  than  a  thorn  hedge.'''' 

47.  And  by  Zephaniah:  "  Woe  to  her  that  is  filthy  and  pol- 
luted, to  the  oppressing  city !  Her  princes  within  her  arc  roaring 
liojts ;  her  judges  are  evening  tcolves;  her  prophets  are  light 
and  treacherotis  persons  ;  her  priests  have  polluted  the  sanctuary , 
they  have  done  violence  to  the  laiv." 

48.  And  by  Malachi:  "Ye  are  cursed  with  a  curse,  for  ye 
have  robbed  me,  even  this  whole  nation."  To  this  agrees  what 
Christ  testified:  "all  that  EVER  catne  before  ine  are  thieves 
and  robbers." 


B.  II.  BEFORE  THE   APPEARING  OF  CHRIST.  69 

49.  Solomon  in  all  his  glory  had  to  confess  "  There  is  no  man  chaimu. 
that,  sinneth  not.''''     And  David  also  declared,  nnder  the  Law, 

*'  Every  one  of  them  is  gone  hack.,  they  are  altogether  become  V^"l|*'. 
filthy ;  there  is  'none  tliat  doefh  good,  no  not  one.  Their  throat  eccI.  vii. 
is  an  open  sepulchre  ;  ivith  their  tongues  they  have  2ised  deceit ;  p^'  [-,  3 
the  poison  of  asps  is  under  their  lips.  Whose  mouth  is  full  of  Rom  "i- 
c^irsing  and  bitterness.  Their  feet  are  svy'ift  to  shed,  blood. 
Destruction  and  misery  are  in  their  loays.  And  the  waij  of  peace 
have  they  not  known,     lliere  is  no  fear  of  God  before  their  eycs.^^ 

50.  How  uniform  and  evincible  are  the  testimonies  of  the  law 
and  the  prophets!  "Now  we  know,"  saith  Paul,  "that  what 
things  soever  the  law  saith,  it  saith  to  them  who  are  under  the 
laio  ;  that  every  mouth  may  be  stopped,  and  all  the  world  may 
become  guilty  before  God."  Were  then  the  Jews  under  the 
law  any  better  than  the  Gentiles  ?  "  i\Vy,"  (saith  the  Apostle,) 
'■'•in  no  v:isc ;  for  toe  have  before  proved  both  Jews  and  Gentiles, 
that  they  are  ALL  under  sin." 

51.  Hence  it  was  justly  observed  of  the  Jews,  by  the  Prophet 
Isaiah,  that,  although  God  had  increased  the  nation,  and  they 

had  been  in  pain  like  a  woman  in  travail;  yet  they  had,  as  it  is. xxvi. 
were,  "  brought  forth  wind,  and  had  not  wrought  any  deliver-   '^^^• 
a7}ce  in  the  earth.''''     A  more  just  and  true  expression  was  never 
uttered  by  a  prophet ! 

52.  At  the  time  of  the  birth  and  appearing  of  Jesus  Christ, 

the  state  of  the  world,  in  regard  to  piety  and  virtue,  was  very  j^J"''"i  ^• 
deplorable.     The  whole  world  lay  in  wickedness.     In  particular, 

the  world  is  divided  into  four  parts,  and  their  situation  justly  Kcci.  Re. 

stated  by  Robirison,  as  each  is  described  in  the  holy  Scriptures.  ^  '^"^'  '^'^' 

53.  "The  first  contains  the  uncivilized  part  of  mankind,  and  ,  (.^^  ^,j  j, 
these,  who  are  alike  in  all  ages,  are  depicted  in  miniature  by  the  iTim.i.io. 
Apostle  of  the  Gentiles,  and  at  large  by  the  legislator  of  the 

Jews,  and  both  are  justified  by  profane  writers, 

54.  "The  barbarous    ceremonies,   and  the    beastly  and    un-   Lev.  xviii. 
natural  crimes  of  these  people,  excited  in  Moses  such  indignation,   ~'-'-2^-  -" 
that  he  seems  at  a  loss  for  language  to  express  it,  and  he  exclaimed 

of  one  vice,  it  is  abomination,  of  another,  it  is  confusion,  and  of 
the  whole,  it  is  wickedness. 

55.  "  In  a  second  division,  we  may  consider  the  civilized  part 
of  the  world,  the  accomplished  Greeks,  the  polite  Romans,  and 
all  others,  who  have  been  reclaimed  from  brutality,  and  instructed 
in  the  arts  of  regular  life.  It  is  but  justice  to  allow,  that  their 
taste  for  all  the  arts  was  elegant  in  the  highest  degree  ;  but  the 
same  justice  obliges  us  to  affirm,  that  they  were  devoid  of  all 
religion  and  virtue. 

56.  "  The  Apostle  Paul  describes  this  class  of  men,  in  the 
latter  half  of  the  first  chapter  of  the  Epistle  to  the  Romans,  and,  30""^' 
to  say  nothing  of  books,  we  have  an  undeniable  proof,  and  a  full 


70 


THE  STATE    OP  ALL  MANKIND 


B.  II. 


CHAP.TII. 


Titus,  i.  IG. 


Jose,  de 
Bel.  lib.  iv. 
cap.  6. 


John,  i.  11. 
Mat.  XX. 
20,  &n. 
Acts,  i.  6. 


Eccl.  His- 
torv,  vol.  i 
p.  9G,  23, 
29. 


illustration  of  what  he  affirms,  in  the  ruins  of  the  famous  cities 
of  Herculaneum  and  Pompeii. 

57.  "About  twenty  years  after  Paul  wrote  his  Epistle  to  the 
Romans,  a  sudden  eruption  of  mount  Vesuvius  buried  these  two 
places  with  all  the  inhabitants.*  They  were  first  covei-ed  with 
ashes  and  cinders,  and  then  glazed  over,  as  it  were,  with  the 
burning  lava  of  the  mountain.  Secured  by  this,  and  subsequent 
eruptions,  from  the  action  of  the  air,  the  whole  lay  undiscovered, 
and  some  parts  unhurt,  for  1641  years.  The  discovery  was 
made  in  1720,  "and  all  the  statues,  vases,  pictures,  and  build- 
ings confirm  the  two  truths  just  now  mentioned,  that  the  inhabit- 
ants had  an  exquisite  taste  for  the  arts,  and  a  total  ignorance  of 
religion  and  virtue. 

.58.  "Judea  in  general,  maybe  considered  as  a  third  class. 
The  governors  were  unprincipled  tools  of  pagan  Rome  ;  the  chief 
priests  were  Sadducees,  who  believed  no  future  state  ;  the  ex- 
positors of  the  law  rendered  the  text  obscure  by  traditions. 

59.  "  Those  hungry  hypocrites,  the  Pharisees,  were  the  guides 
of  the  common  people  ;  and  the  people  themselves  were  abomin- 
able and  disobedient,  and  to  every  good  work  reprobate.  Their 
own  historians  say  all  this,  and  much  more  to  the  same  purpose. 
According  to  Josephus,  they  trampled  upon  all  human  laws, 
derided  divine  things,  and  made  a  jest  of  the  oracles  of  the  Pro- 
phets, as  of  so  many  dreams  and  fables. 

60.  "In  a  fourth  division  we  put  the  devout  Jews.  These 
were  few,  and  they  had  very  imperfect  notions  of  that  kind  of 
kino'dom  which  their  ancient  Prophets  had  foretold  Grod  intended 
to  erect ;  and  of  that  sort  of  Messiah,  by  whom  the  great  event 
was  to  be  effected.  Hence  it  was,  that,  when  he  came  to  his 
own,  his  own  received  him  not." 

61.  To  this  may  be  added  the  following  extracts  from  Mosheim. 
And  first,  concerning  the  Pagans,  "  The  rites  used  in  their  wor- 
ship were  absurd  and  ridiculous,  and  frequently  cruel  and 
obscene.  For  the  gods  and  goddesses,  to  whom  public  homage 
was  paid,  exhibited  to  their  worshippers  rather  examples  of 
egregious  crimes,  than  of  useful  and  illustrious  virtues.  The 
consequences  of  this  wretched  theology  were  a  universal  corrup- 
tion of  manners,  which  discovered  itself  in  the  impunity  of  the 
most  flagitious  crimes. 

62.  "It  is  also  well  known,  that  no  public  law  prohibited  the 
sports  of  the  gladiators,!  the  exercise   of  unnatural  lusts,  the 

*  Paul  wrote  in  58.  The  cities  were  buried  in  79.  Discovered  by  Prince  Elbeuf, 
and  pursued  by  the  king  of  Naples. 

t  The  sladiators  were  persons  appointed  to  fight  each  other  with  the  sword,  for 
the  entertainment  of  the  nobility  and  people.  The  fighters  generally  consisted  of 
slaves,  prisoners  of  war,  &c.,  who  were  stripped  naked  to  the  waist,  and  sent  into 
the  amphitheatre  or  place  appointed,  to  fight  till  death.  In  this  way  vast  numbers 
were  slain,  while  thousands  of  spectators  looked  on  to  see  the  sport! 


B.  II.      BEFORE  THE  APPEARING  OP  CURIST.  71 

licentiousness  of  divorce,  the   custom  of  exposing   infants,   [to  chap,  hi 
•wild  beasts,]  and  of  procuring  abortions,  nor  the  frontless  atrocity 
of  consecrating  publicly  stews  and  brothels  to  certain  divinities."* 

63.  "  The  state  of  the  Jews  was  not  much  better  than  that  of  ibid.  p.  33, 
other  nations,  at  the  time  of  Christ's  appearance  in  the  world.  ""  '"" 
They  were  governed  by  Herod — his  government  was  a  yoke  of 
the  most  vexatious  and  oppressive  kind.  The  priests,  and  those 
who  possessed  any  shadow  of  authority,  were  become  dissolute 
and  abandoned  to  the  highest  degree  ;  while  the  multitude,  set 
on  by  these  corrupt  examples,  ran  headlong  into  every  sort  of 
iniquity." 

04.  Such  then,  as  has  been  stated,  was  the  real  situation  of  all 
mankind,  from  Adavi  to  Moses,  and  from  Moses  to  Christ.  Not 
all  of  them  at  all  times  alike,  in  name  or  appearance,  nor  equally 
corrupt  in  practice.  But  all  of  them,  patriarchs  and  families, 
kings  and  prophets,  priests  and  people,  from  Adam  to  Christ, 
were  destitute  of  the  real  internal  power  of  salvation  from  all 
sin.  It  is  testified  by  the  Law  and  the  Prophets,  and  confirmed 
by  the  most  undeniable  facts. 

65.  And  hence  the  conclusion  of  the  holy  Scriptures,  before 

the  appearing  of  Christ:   '■'■  Remember  ye  the  laio  of  Moses  my  Mai. iv. 4, 
servant,  saith  God,  which  I  commanded  unto  him  in  Iloreb  for     '"' 
all  Israel,  with  the  statutes  and  judgments." 

66.  "  Behold  I  will  send  you  Elijah  the  prophet,  before  the 
coming  of  the  great  day  of  the  Lord.  And  he  shall  turn  the 
heart  of  the  fathers  to  the  children,  and  the  heart  of  the  children 
to  their  fathers,  lest  I  come  and  smite  the  earth  with  A  curse." 

*  These  were  worshipped  by  the  most  abominable  and  filthy  obscenities. 


THE    TESTIMONY 


CHRIST'S  SECOND  APPEAPiING. 


BOOK  III. 

THE  DISPENSATION  OF  THE  FIRST  APPEARING  OF  CHRIST- 
THE  BEGINNING  AND  "WORK  OF  A  NEW  CREATION. 


CHAPTER  I. 


JESUS  CHRIST  PRECEDED  AND  INTRODUCED  BY  JOHN  THE 
BAPTIST. 

Mankind  being  tiniversally  sunk  in  depravity,  and  the  Jews    chap.  i. 

themselves,  who,  in  the  times  of  their  obedience  and  prosperity, 
had  figuratively  stood  as  God's  chosen  people,  being  totally  igno- 
rant of  that  kind  of  Messiah  and  his  kingdom,  which  their  ancient 
Prophets  had  foretold  ;  it  was  highly  necessary,  that  the  way  for 
the  coming  of  Christ  should  be  prepared,  before  he  could  be  re- 
ceived by  any. 

2.  The  angel  Gabriel  had  informed  Zacharias  of  the  birth  and 
designation  of  John,  that  he  should  drink  neither  wine  nor  strong 
drink,  but  should  be  filled  with  the  Holy  Spirit  from  his  mother's  Mat.  iii.  3. 
womb,  and  turn  many  of  the  children  of  Israel  to  the  Lord  their 
God  ;  and  that  he  should  go  before  him,  in  the  spirit  and  power 
of  Elias — and  make  ready  a  people  prepared  for  the  Lord. 

3.  It  was  in  the  last  days  of  the  Jewish  commonwealth,  and  in 
their  worst  state  of  depravity,  that  John  the  Baptist  appeared. 
His  parents  were  both  aged,  like  Abraham  and  Sarah.  And 
John,  like  Isaac,  was  born  according  to  promise. 

4.  It  is  every  where  observable,  in  the  sacred  history  of  God's 
dealings  with  mankind,  that  his  ways  are  not  man's  ways.  John 
did  not  make  his  appearance  to  the  world,  from  among  the  learned 

6 


Luke,  i.  15, 
16,  17. 


Mark,  i.  2, 
3. 


74  CHRIST    INTRODUCED    BY  13,  III. 

CHAP  I.    tloctors,  nor  from   the  great  Sanhedrim  of  the  Jews  ;  but  ahode 
Luke  iii.      ^^  t^6  deserts  until  the  day  of  his  testimony  unto  Israel. 
2)3.  5.  And  when  the  fulness  of  time  Avas  come,  John  received  his 

mission  from  Almighty  God,  and  went  forthwith  the  solemn  cry, 
Mat.  iii.  2,  "  Repent,  ye;  for  the  khigdom  of  Heaven  is  at  hand.  Then  went 
"■'  ■  out  to  him  multitudes  from  Jerusalem,   and   from  other  parts  of 

Judea,  particularly  from  the  region  round  about  the   river  Jor- 
dan, and  were  baptized  of  him  in  Jordan,  confessing  their  sins. 

G.  "  But,  when  he  saw  many  of  the  Pharisees  and  Sadducees 
coming  to  his  baptism,  he  said  unto  them,  O  generation  of  vipers! 
who  hath  warned  you  to  flee  from  the  wrath  to  come  ?  Bring 
forth,  therefore,  fruits  meet  for  repent  ajice  :  and  think  not  to  say 
within  yourselves,    We  have  Abraham  to  our  father.''^ 

7.  The  Jews  had  been  long  accustomed  to  confess  their  sins, 
one  by  one,  to  the  priests  appointed  for  that  purpose ;  and,  in 

Tuci<'  iv  3-  t^^^s  ^^  calamity,  they  had  acquired  a  habit  of  feigning  repent- 
A;vi.  7-io'  ance,  and  claiming  their  right  to  the  promises  made  to  faithful 
Acts  vii.  Abraham  ;  wdiile  they  themselves  continued  to  bring  forth  the 
•^^'  fruits  of  sin,  and  perpetual  rebellion  against  God,  and  were  abomi- 

nable, and  "to  every  good  work  reprobate." 

8.  But  this  feigned  repentance,  and  confessing  sins  without 
forsaking  them,  and  this  pretended  submission  to  what  John 
taught,  by  being  baptized,  while  they  had  no  sincere  intention  of 
reforming,  was  too  thin  a  mask  to  conceal  the  hypocrisy  of  those 
blind  guides  from  that  burJiing  and  sliiiiiug  ligJit  v/hich  pene- 
trated their  secret  motives. 

T-i.ke,  vii.         9.  It  was  not  the  rulers  who  believed,  or  wished  to  believe,  the 

'•^^-  testimony  of  John;  on  their  parts  they  rejected  him.     It  was 

the  common  people  that  were  the  most  disposed   to  receive  his 

testimony.     And  while  they  came   to  him  from   every  quarter, 

and  were  baptized,  confessing  their  sins,  such  an  affair  could  not 

escape  the  notice  of  the  rulers,  w'ithout  their  taking  cognizance 

JM  irk  si.      of  it ;  but  fearing  the  multitude,  who  all  held  John  as  a  Prophet, 

2-  they  conducted  themselves   with  caution,   and   sent  priests   and 

Levites  to  examine,  and  if  possible  to  detect,  him. 

10.  The  deputies  found  John  in  Bethabara,  beyond  Jordan, 
where  he  was  baptizing.     "And  they  asked  him.  Who  art  thou  ?" 

.r>im,i.  15-  "He  acknowledged,  I  am  not  the  Christ.  And  they  asked  him, 
'^'  what  then  ?     Art  thou  Elias  ?     And  he  said,   I  am  not.     Art 

thou  that  prophet?     And  he  answered.  No."* 

11.  "Then  said  they.  Who  art  thou  ?  What  sayest  thou  of 
thyself?  He  said,  I  am  the  voice  of  one  crying  in  the  wilderness, 
Make  straight  the  way  of  the  Lord,  as  said  the  prophet  Esaias." 

12.  This  was  enough,  had  they  been  honest.  But,  added 
they,  "Why  baptizest  thou  then,  if  thou  be  not  that  Christ,  nor 
Elias,  neither  that  prophet  ?"     This  was  equal  to  saying,  If  thou 

*  Original,  Nay. 


B.  III.  JOHN    THE    BAPTIST.  75 

art  not  an  extraordinary  person,   immediately  commissioned  by    '^'^^-'^P-  ^- 
God,  why  dost  thou  introduce  this  rite,   for  which  thou  hast  re- 
ceived no  authority  from  us  ? 

13.  "John  answered  them,  I  baptize  with  water:  but  there 
Ptandcth  one  among  you,  whom  ye  know  not ;  he  it  is,  who, 
coming  after  me,  is  preferred  before  me  ;  for  he  was  before  me." 

14.  '■^And  John,  hare  record  that  he  saw  the  Spirit  descending  Toim,  i.  32> 
from  heavtn   like  a  dove,    and  it  abode  upon  Jesns  ;"   a7id  also  ^^' 
freely  acknoivl edged  of  himself ,  saying,  '■'■and  I  kncio  him  not  ; 

hut  he  that  sent  vie  to  baptize  with  tvafer,  the  same  said  unto 
nic.  Upon  whom  thou  shalt  see  the  Spirit  descending  and  remain- 
iuir  on  him,  the  same  is  he  which  baptizeih  vritli  the  Holy 
Spirit:' 

15.  The  next  day,  after  John's  answers  to  the  Pharisees,  he 
saw  Jesus  coming,  and  introduced  him  as  the  Saviour  of  man- 
kind, saying,  "  Behold  the  Lamb  of  God,  ivhich  taketh  aiuay  the 
si7i  of  the  world  .'" 

IG.  This  was  the  testimony  of  John  Irom  the  beginning,  "  I  Mat.  iii.  n, 
indeed  baptize  you  with  rcatcr  unto  repentance :  but  he  that  ^~" 
cometh  after  me  is  mightier  than  I,  whose  shoes  I  am  not  worthy 
to  bear;  he  shall  baptize  you  with  the  Holy  Spirit  and  with  fire  : 
Whose  fan  is  in  his  hand,  and  he  will  thorotighly  purge  his 
floor,  and  gather  his  wheat  into  the  garner ;  but  he  will  burn  uj) 
the  chaff  with  unquenchable  fire.'''' 

17.  John  was  a  burning  and  shining  light ;  yet  he  was  not  the   Joim,  i,  7, 
true  light,  but  was  sent  to  bear  witness  of  that  light :    so  the   ^' 
baptism  with  water,  was  not  the  true  baptism  of  the  Holy  Spirit 

and  fire  ;  but  the  former  was  a  striking  figure  of  the  latter.  As 
baptizing,  dipping,  or  washing  in  water,  cleanses  the  body  from 
outward  pollution,  so  the  baptism  of  the  Holy  Spirit  and  fire 
cleanses  the  soul  from  sin. 

18.  The  baptism  of  the  Holy  Spirit   and  fire  was  prefigured 
under  the  Law  ;  but  by  nothing  more  strikingly  than  by  John's 
baptism  ;  and  it  was  spoken  of  by  the  Prophets,  particularly  the 
Prophet  Malachi,  who  said  of  Christ,  He  is  like  a  refuiers  firt —   iMai.  iii.  2, 
and  he  shall  sit  as  a  refiner.    And  mankind  had  been  encouraged  to 

long  and  thirst  for  that  day  of  God  that  should  '•'■burn  as  an  oven.''''  chap.  iv.  i. 

19.  Of  course,  when  that  day  commenced,  the  sign  could  be 
of  no  further  use,  nor  could  it  be  continued,  except  with  those 
who  ignorantly  wished  to  continue  under  a  comfortable  deception. 

20.  Here  lay  the  mystery :  the  baptism  of  John  was  no  more 
like  that  of  Christ,  than  water  is  like  fire  ;  and  the  only  compari- 
son that  could  be  drawn  between  them  was,  that  as  water  is  re- 
freshing to  a  thirsty  man,  so  is  the  fire  of  truth  to  a  soul  thirst- 
ing for  salvation.  And,  as  water  is  of  a  cooling,  cleansing  nature, 
so  it  is  the  nature  of  fire  to  burn  and  consume ;  and  therefore, 
what  was  ceremonially  cleansed  under  the  Law,  must  needs  be 


76 


CHRIST    INTRODUCED    BY 


B.  III. 


CHAP.  r. 


Mat.  iii.  13 
-15. 


John,  iii. 
30. 


Luke,  xii. 
49. 


John,  iv.  2. 


Acts,  xvi. 
3 ;  A;  xxi. 

1  Cor.  i.  14, 

16. 

Gal.  ii.  7,8. 


Mr\ll. 
xxviii.  19 


Acts,  4  5. 


consumed  under  tlie  Gospel.     Such  then  is  the  difference  between 
the  shadow  and  the  substance. 

21.  Jesus  himself  came  to  be  baptized  of  John;  but  John 
said,  "  I  have  need  to  be  baptized  of  thee,  and  comest  thou  to 
me  ?  Jesus  said,  Suffer  it  to  be  so  now,  for  thus  it  becometh  us 
to  fulfil  all  righteousness.     Then  he  suffered  him." 

22.  And  when  Jesus  was  baptized,  and  came  up  out  of  the 
water,  and  the  Spirit  of  God  descended  on  him  like  a  dove ; 
(which  appearance  served  as  a  visible  sign  to  John,  that  this  was 
the  Son  of  God,  who  should  baptize  with  the  Holy  Spirit  and  fire  ;) 
then  was  John's  mission  fulfilled;  consequently  he  must  thence- 
forth decrease. 

23.  John  was  a  faithful  witness,  and  plainly  testified  of  Christ 
Jesus,  that  "  He  must  increase,  but  I  must  decrease;''''  and  there- 
fore, as  soon  as  the  Holy  Spirit  was  given,  and  the  baptism  of  fire 
commenced,  there  was  no  further  need  of  the  baptism  of  water, 
nor  could  it  be  used  as  a  binding  institution,  unless  it  were 
through  ignorance,  or  cunning  deceit,  to  ease  the  pain  and  pro- 
long the  life  of  that  sinful  nature,  which  the _^rc  of  naked  truth 
had  begun  to  consume.  For  this  was  the  fire  which  Christ  came 
to  kindle  on  eai'th. 

24.  It  was  the  testimony  and  baptism  of  John  that  first  at- 
tracted the  multitude.  And  some  of  John's  disciples  left  him, 
and  followed  Jesus.  From  this  it  may  easily  be  inferred  why 
some  of  the  disciples  of  Jesus  baptized. 

25.  "  Jesus  himself  baptized  notf  and  whether  he  command- 
ed his  disciples  to  baptize  with  water,  or  not,  the  sacred  text 
does  not  say,  but  the  faith  of  the  multitude  was  strenuously  fixed 
on  the  economy  of  John  ;  and  the  disciples  themselves  were  then 
ignorant  of  the  baptism  of  the  Holy  Spirit. 

26.  And,  even  after  the  Holy  Spirit  was  given,  it  is  probable 
that,  in  some  instances,  the  Apostles  made  use  of  Avater  baptism, 
circumcision,  and  other  Jewish  ceremonies,  in  order  to  make  the 
truth  accessible  to  the  blind  and  bigoted,  who  were  unable  to  see 
beyond  the  shadow,  which  was  to  be  abolished. 

27.  Paul  circumcised  Timothy,  and  (although  not  commanded 
so  to  do)  baptized  some  individuals,  and  in  obedience  to  the  other 
Apostles,  had  his  head  shaved,  and  used  other  ceremonies  of  the 
Law.  But  as  no  Jewish  ceremony  was  ever  used  by  them  as  an 
institution  binding  upon  Christians,  but  were  merely  used  to 
make  the  substance  accessible  to  such  as  needed  these  figures. 

28.  Jesus  commanded  his  disciples,  saying,  "  Go  ye  and  teach 
all  nations,  baptizing  them  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Spirit."  But  here  was  a  mystery.  They 
had  first  to  tarry  at  Jerusalem,  and  know  for  themselves  what  it 
was  to  be  in  the  Father,  and  in  the  Son,  and  in  the  Holy  Spirit, 
before  they  could  in  truth  baptize  in  that  name. 


B.  III.  JOHN    THE    BAPTIST.  77 

29.  And  that  this  command  to  baptize  had  no  reference  to    '^^^-'^^  ^- 
water,  is  plain,  from  the  words  of  Paul:  "  /  thank  God  that  ^^^^  .  ^^ 
I  baptized  7ione  of  yoti,  but  Crispits  and  Gains.     And  I  bap-  ig. 
tized  also  the  household  of   Stejjhanus;  besides,    I  know  not 
whether  I  baptized  any  others 

30.  Would  Paul  have  thanked  God  for  not  doing  what  Christ 
commanded  him?  In  nowise.  But  he  immediately  tells  what 
was  commanded  him,  when  he  says,  '■'■Christ  sent  me  iwt  to 
baptize,  but  to  preach  the  Gospel^  Hence  it  is  indisputable 
that  baptism  by  icater  is  no  part  of  the  Gospel,  or  he  would  have 
been  sent  to  administer  it.  The  truth  is,  that  in  every  age,  and 
in  every  nation  under  heaven,  mankind  were  justified  and  ac- 
cepted of  God,  according  to  the  degree  of  their  obedience  to  the 
light  they  were  under. 

31.  Those  who  were  commissioned  to  preach  the  Gospel,  never 
bound  mankind  to  any  thing  beyond  the  conviction  of  their  own 
consciences.     Jesus  himself  spake  the  word  as  they  v;ere  able  to  '^pirki  iv. 
hear  it.     Hence  it  was,  that  circumcision  was  made  use  of  in 

the  days  of  the  Apostles,  and  such  as  gladly  received  the  word, 
were  baptized;  but  neither  of  them  was  the  substance  of  the 
thing  signified. 

32.  Outward  circumcision  could  never  destroy  the  root  of  sin  ;   'Rom.n  28, 
nor  could  the  external  baptism  or  washing  with  water,  ever  take 

away  the  internal  pollution  of  the  soul. 

33.  The  mission  of  John  the  Baptist,  was  to  prepare  the  way 
for  the  Messiah,  and  was  not  to  increase,  but  to  decrease,  when- 
ever the  ministry  of  the  Messiah  commenced.  Hence,  from 
John's  mission  as  a  witness  of  that  light,  that  all  men  through 
him  might  believe,  it  is  evident  that  Christ  could  not  have  been 
revealed  to  the  world  without  a  witness. 

34.  John  bore  testimony  to  a  kingdom  of  heaven  at  hand. 
From  which  it  is  clear  that  he  himself  was  not  in  that  kingdom. 
And,  from  the  testimony  of  Jesus,  it  is  easy  to  infer,  that  those 
who  were  before  John,  were  still  more  remote  from  the  kingdom 

than  he.     "  Verily  I  say  unto  you,  among  them  that  are  born  Mat.  xi.  ii. 
of  women,  there  hath  not  7'ise?i  a  greater  tha?i  Joh?i  the  Bap- 
tist; 7wtwit hstanding  he  that  is  least  in  the  kingdom  of  hea- 
ven is  srreater  than  Ae." 


78  MINISTRY    OP    JESUS    CHRIST.  B.  III. 


CHAPTER  II. 

THE   MINISTRY   OP    JESUS    CHRIST    OR    THE    ANOINTED.* 

CHAP.  II.  Before   the  first  appearing  of  Christ,  long  experience  had 
~~~   proved,  that  no  redemption  from  the  nature  and  eifects  of  the 
fall,  had  yet  been  wrought  among  the  human  race.     No  law,  how- 
ever severe   against  sin,  had   ever  yet   saved  the  soul  from  its 
reigning  power. 

2.  From  Adam  to  Moses,  and  from  Moses  to  Christ,  the  true 
cause  of  virtue  and  freedom  was  unknown.  Sin,  through  the  in- 
strumentality of  Man,  had  continued  to  corrupt  the  world.  Op- 
pression, civil  and  religious,  had  still  continued  to  perA^ade  the 
earth,  and  destroy  the  peace  and  happiness  of  mankind. 

3.  As  the  whole  posterity  of  fallen  man,  had  thus  continued 
to  bring  forth  the  fruits  of  unrighteousness,  the  produce  of  an 
evil  nature;  and,  instead  of  being  reclaimed  from  the  depravity 
of  the  fall,  the  xvorld  had  waxed  old  in  vnckedness,  it  was  ne- 
cessary that  the  axe  should  be  laid  to  the  root  of  that  corrupt 
tree,  before  the  cause  of  sin  could  possibly  be  removed,  or  the 
effect  cease. 

4.  As  sin  entered  into  the  world  by  the  first  man's  disobedi- 
ence, and  all  his  posterity,  in  the  same  nature  of  rebellion,  con- 
tinued to  follow  his  example,  bj'  which  the  whole  became  separa- 
ted and  fallen  from  God,  it  required  a  life  and  example  directly 
contrary  to  theirs,  in  order  to  their  recovery. 

5.  And  as  the  very  nature  of  man  was  corrupt,  and  stood  in 
direct  enmity  against  God,  it  was  impossible  for  him  to  find  redemp- 
tion, except  through  that  Mediator,  the  Lord  Jesus,  who  pos- 
sessed the  same  nature  and  enmity,  and  thereby  was  united  to  the 
fallen  race,  that  he  might  crucify  that  nature,  and  slay  the  en- 
mity, in  order  to  become  "the  Captain  of  their  salvation." 

Heb.  ii.  14,       6.  Henco  it  is  Written,  "  Forasmuch  as  the  children  are  par- 

^^"  takers  of  flesh  and  blood,  he  also  himself  likewise  took  part  of 

the  same ;  that  through  death  he  might  destroy  him  that  had  the 

power    of  death,    that  is,  the    devil  ;  and  deliver  them,    who, 

through  fear  of  death,  were  all  their  lifetime  subject  to  bondage." 

7.  It  is  evident,  from  the  Scriptures,   that  the   man   Jesus, 

who  was  ordained   and  anointed  of  God  to  become  the  Saviour 

Mat.  i.  25.     of  mankind,  was  not  begotten  after  the  flesh;  or  in  other  words, 

Luke,  i.  35,  i^y  the  works  of  natural  generation  ;   but  he  was  made  by  the 

power  of  the  Highest,  and  the  agency  of  the  Holy  Spirit,  through 


*  Greek,  Christos,  Anointed. 


B.  III.  3IINISTRY    OF    JESUS    CHRIST.  79 

the  medium  of  a  woman,  who  with  the  rest  of  mankind,  was  un-   chap,  ii. 
der  the  law  of  a  corrupt  nature. 

8.  For  verily  he  was  not  formed  of  the  nature  of  angels,  but   Gai.  iv,  4, 
of  the  seed  of  Abraham,  for  he  was  "  made  of  a  woman,"  a  de- 
scendant of  Abraham  ;    "  made  under  the  law  ;"   and  in  this  he 
became  united  to  mankind  in  their  fallen  state;  the  Word   [ori-   HeiUi. ib, 
ginal.  Divine  Intelligence]  was  manifested  in  flesh,  that  is,  in  Je-  joim,  i. i4. 
sus,  and  dwelt  among  men,  that  he  might  redeem  them  from  the 

power  and  dominion  of  sin. 

9.  It  is  certain  that,  if  Jesus  had  been  begotten  and  con- 
ceived after  the  corrupted  order  of  sexuality,  descending  from 
falle7i  man,  he  never  could  have  had  the  pre-eminence  above  the 
first  Adam,  nor  have  been  in  a  condition  to  have  received  the 
anointing  power,  or  heavenly  dove,  that  enabled  him  to  become 
the  Redeemer  and  Lord  of  the  new  creation — a  new  and  heavenly 
order. 

10.  But  before  Jesus  Christ  came  into  the  world,  there  was 
no  judgment  in  the  earth  ;  there  was  no  man  who  could  bring 
salvation,  for  the  joining  of  the  human  race  to  the  orders  above, 

had  been  cut  off  by  transgression.     And  the  Lord  saw  it,  and  it  isa.  lix.  i5, 
displeased  him  that  there  ivas  no  judgment.     "  And  he  saw  that  ^'^■ 
there  ivas  no  man,    and  loondered  that  there  ivas  no  intercessor  ; 
therefore  his  oivn  arm  brought  salvation.^' 

11.  After  man  had  once  lost  the  image  of  God,  and  his  very 
nature  stood  at  enmity  against  God,  had  his  life  been  prolonged 
to  succeeding  millions  of  ages,  it  would  have  been  impossible  for 
him  to  have  recovered  from  his  fallen  state,  without  an  entire 
new  order  of  things,  properly  called  the  adjusting  of  a  new  age, 
or  a  neio  creation. 

12.  And,  from  generation  to  generation,  while  man  remained 
in  the  order  of  the  first  creation,  as  it  stood  after  he  fell,  it  was 
justly  said  of  him,  that  when  he  multiplied.  The.  icichtdness  of 
man  vms  great  in  the  earth.  For,  instead  of  subduing  and  re- 
plenishing the  earth,  he  corrupted  it,  and  brought  it  under  a 
double  condemnation. 

13.  Therefore  it  was,  that  Jesus  was  not  begotten  after  the 
order  of  natural  generation,  according  to  the  will  of  man  ;  nor 
made  an  high  priest  over  the  household  of  God,   after  the  law  of 

^  carnal  commandment ,  but  after  the  'power  of  an  endless  life.  Heb.  vii. 
For  that  which  was  carnal,  was,  by  him,  and  in  him,  verily  dis-      '    ' 
annulled  and  made  void. 

14.  For  if  he  had  been  begotten  after  the  order  of  that  crea- 
tion which  had  waxed  old  in  wickedness,  he  could  not  have  been 

the  medium  of  salvation,  nor  the  beginning  of  a  neiv  creation.   Rev.  iii.  i4 
Neither  could  he   have   been  the  head  and  first  horn  of  many  Rom.  viii. 
brethren.     The  first  Adam,  who  was  of  the  earth  earthy,  must 
still  have  had  the  pre-eminence. 


47, 


Luk-i 


80  MINISTRY   OF    JESUS   CHRIST.  B.  III. 

CHAP  ir.  15_  ]3ut  in  Christ  Jesus  was  the  Divine  quickening  Spirit,  the 
real  So7i  of  God,  having  the  eternal  life  and  light  of  Heaven ; 

]  Cor.  XV.  therefore  he  could  reveal  the  way,  and  dispense  the  power  by 
which  souls  could  rise  into  the  elements  of  the  heavenly  state. 
This  quickening  Spirit  was  manifested  in  Jesus,  as  the  "Second 
Adam,"  with  the  power  to  propagate  eternal  life.  In  this  the 
distinction  was  made  plain  between  the  first  heads  of  the  old  and 
new  creation. 

16.  It  is  evident  from  the  history  of  Jesus,  that  from  his  in- 
fancy, he  possessed  that  wisdom  and  understanding  which  was 
superior  to  any  other  of  the  human  race.  When  twelve  years  of 
age,  he  questioned  with  the  learned  doctors,  who  were  astonished 

4()-49'.  at  his  understanding  and  ansivers;  and,  in  answering  his  parents, 

who  had  sought  him,  he  said,  "  Wist  ye  not  that  I  must  be  about 
my  Father'' s  business?'''' 

17.  Jesus,  in  the  first  stages  of  his  life,  fulfilled  the  law  of 
nature  :  he  was  subject  to  his  parents.  He  fulfilled  the  moral 
law,  by  the  purity  of  his  life  and  manners  :  his  flesh  saw  no  cor- 
ruption by  reason  of  sin.  Hence  he  put  an  end  to  the  external 
ceremonies  of  the  law,  and  nailed  them  to  his  cross  of  self- 
denial. 

18.  And,  when  about  thirty  years  of  age,  he  went  to  John, 
acknowledged  his  mission  to  be  of  Grod,  and  fulfilled  it.  And, 
being  baptized  with  water,  the  heavens  were  opened  unto  him  ; 
and  the  Holy  Spirit  descended  in  bodily  shape  as  a  dove  and 
abode  upon  him;  and  lo,  a  voice!  saying,  "  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased^  Thus,  having  received  by  the 
anointing  Spirit  of  Christ  an  abiding  power  from  on  high,  which 
was  not  given  him  by  measure,  Jesus  Christ  went  forth  to  do  the 
will  of  his  Father  ;  to  teach  mankind,  by  precept  and  example, 
the  way  to  the  Fountain  of  true  felicity  and  eternal  life. 

19.  In  his  public  discourses,  he  unfolded  to  the  multitude, 
that  divine  wisdom  which  he  had  received  from  God,  the  Father 
of  all  wisdom  and  goodness.  By  the  spirit  of  truth  and  love,  he 
found  access  to  the  hearts  of  the  sincere,  and  fixed  that  convic- 
tion in  their  minds  which  human  wisdom  can  never  inspire  nor 
dissolve. 

20.  Jesus  Christ  knew,  by  that  divine  wisdom  which  dwelt 
in  him,  that  very  few  were  disposed  to  hear,  much  less  to  obey, 
what  he  was  commissioned  to  teach  ;  and  therefore  he  frequently 
retired  to  the  mountains  and  deserts,  from  the  cabals  and  cla- 
mors of  the  chief  priests  and  rulers,  who  kept  the  people  under 
bondage  and  fear. 

21.  To  such  as  wished  to  hear,  and  were  honestly  seeking  for 
salvation,  he  taught  the  Gospel  of  his  kingdom,  and  no  others 
received  it.  To  those  who  followed  him,  he  first  opened  the  little 
narrow  way  of  self-denial,  and  laid  before  them  those  characters 


B.  III.  MINISTRY   OF    JESUS   CHRIST.  81 

which  are  truly  blessed,  namely,  the  poor  inspirit,  the  mourner,  chap,  ii. 
the  seeker  after  righteousness,  the  meek,  the  merciful,  the  pure  Man.  v.  2- 
in  heart,  the  peacemakers,  and  such  like.  ^^• 

22.  Long  experience  had  proved,  that  this  blessedness  was 
not  to  be  attained  by  the  external  rights  of  the  Law  ;  it  was 
therefore  necessary  that  he  should  show  them  a  more  excellent 
way. 

23.  He  bore  a  swift  testimony  against  every  kind  of  vice,  and 
against  tyranny  in  every  form.  He  manifested  the  truth  of  his 
testimony  to  the  world,  by  his  example  of  piety  and  virtue.  He 
strictly  observed  and  kept  all  the  commandments  of  God  his 
Father,  taught  others  to  do  the  same  by  following  his  example ; 
and  confirmed  the  truth  of  his  Divine  mission  by  his  miracles, 
and  by  the  purity  of  his  life. 

24.  Although  Jesus  came  to  fulfil  the  true  intent  of  the  law, 

he  knew  that  his  testimony  would  be  perverted,  "for  he  knew  Joim, ii.24. 
what  was  in  man,"  and  therefore  said,  "Think  not  that  I  am  43^ "  ^'' ^'^~ 
come  to  destroy  the  Law  or  the  Prophets  :  I  am  not  come  to 
destroy,  but  to  fulfil.  For  I  say  unto  you,  that  except  your 
righteousness  shall  exceed  the  righteousness  of  the  scribes  and 
Pharisees,  (which  is  of  the  law,)  ye  shall  in  no  case  enter  into 
the  kingdom  of  heaven." 

25.  "Ye  have  heard  that  it  was  said  by  them  of  old  time, 
Thou  shalt  not  kill ;  and  whosoever  shall  kill  shall  be  in  danger 
of  the  judgment :  But  I  say  unto  you,  That  whosoever  is  angry 
with  his  brother  without  a  cause,  shall  be  in  danger  of  the  judg- 
ment." 

26.  "  Ye  have  heard  that  it  was  said  by  them  of  old  time.  Mat.  v.  27. 
Thou  shalt  not   commit   adultery  :  But  I  say  unto   you.    That 
whosoever  looketh  on  a  ivoman  to  lust  after  her,  hath  committed 
adultery  with  her  already  in  his  heart.     And  if  thy  right   eye 

offend  thee,  pluck  it  out  and  cast  it  from  thee  :  For  it  is  profita- 
ble for  thee  that  one  of  thy  members  should  perish,  and  not  that 
thy  whole  body  should  be  cast  into  hell." 

27.  Again  :   "Ye  have  heard  that  it  hath  been  said  by  them   Mat.  v.  3.3, 
of  old  time.  Thou  shalt  not  forswear  thyself,  but  shalt  perform  ^'^' 
unto  the  Lord  thine  oaths  :  But  I  say  unto  you.  Swear  not  at  all. 

Ye  have  heard  that  it  hath  been  said,  An  eye  for  an  eye,  and  a 
tooth  for  a  tooth  :  But  I  say  unto  you,  that  ye  resist  not  evil." 

28.  "  Ye  have  heard  that  it  hath  been  said.  Thou  shalt  love 
thy  neighbor,  and  hate  thine  enemy  :  But  I  say  unto  you.  Love 
your  enemies,  bless  them  that  curse  you,  do  good  to  them  that 
hate  you,  and  pray  for  them  which  despitefully  use  you  and  per- 
secute you  ;  that  you  may  be  the  children  of  your  Father  which 
is  in  heaven.  Be  ye  therefore  perfect,  even  as  your  Father 
which  is  in  heaven  is  perfect.''^ 

29.  Thus  the  life  and  ministry  of  Jesus,  both  by  precept  and 


82  MINISTRY   OF    JESUS    CHRIST.  B.  III. 

CHAP  II.  example,  was  that  which  never  before  had  either  been  understood 
or  practised  by  mankind.  The  true  intent  of  the  Law  was  wholly 
imknowu,  and  the  letter  itself  was  but  the  sayings  of  those  of  old 
time. 

30.  Who  then,  of  all  the  human  race,  ever  fulfilled  the  law  of 
God  until  Jesus  fulfilled  it  ?  He  was  the  first  who  kept  his 
Father's  commandments.  By  him  the  Divine  perfections  of  the 
GREAT  First  Cause  were  first  taught. 

31.  In  him  were  found  the  treasures  of  true  wisdom  and  know- 
ledge. In  him  was  the  example  of  patience,  meekness,  long-suf- 
fering, universal  benevolence  and  love,  and  every  practice  that 
became  the  Son  of  God,  the  Prince  of  Peace.     And  such  an  one 

iieb.  vii.      ^^  behooved  to  be  the  Saviour  of  mankind,  who  was  "  holy,  harvi- 
6-  less,  iindefiled,  and  separate  from  sinners.'''' 

32.  It  is  evident,  from  the  sacred  writings,  concerning  the  life 
and  ministry  of  Jesus,  that  he  became  the  anointed  of  God, 
to  bring  salvation  to  man ;  that  he  came  to  redeem  the  souls  of 
men  from  under  the  bondage  of  sin,  and  from  oppression  of  every 
kind. 

33.  And  it  is  further  evident,  that  Jesus  Christ  was  the  be- 
ginning of  a  new  creation,  the  first  foundation  and  chief  corner- 
stone of  a  spiritual  kingdom,  which  had  no  connexion  with  the 
generation,  population,  increase,  or  government,  of  this  world, 
but  merely  as  it  respected  the  redemption  of  mankind. 

34.  Jesus  knew  that  his  testimony  would  cost  him  his  life ; 
but  seeing  that  for  the  cause  of  righteousness  he  came  into  the 
world,  he,  for  the  benefit  of  mankind,  willingly  sufi"ered  and  died 
in  the  accomplishment  of  that  design. 

Like,  xvii.        35.  He  foretold,  to   his  disciples,   that  he  must  suffer  many 
~'-  things,   and  be   rejected  of  this   generation,   and  of  the  elders, 

Mariv,  viii.    chief  priests,  and  scribes,  [or  writers  ;]  that  they  would  put  him 
'  ■  to  death,  and  that  he  should  rise  again  the  third   day.     In   all 

such  sufi"erings,  his  followers  would  be  included,  according  to  his 
J<)!in,  XV.  saying,  '■'■  If  they  have  perseaited  me,  they  loill  also  persecute 
-''■  you.'' 

36.  And  accordingly,  being  put  to  death  in  the  flesh,  through 
the  envy  of  the  chief  priests  and  rulers,  he  rose  again  the  third 
day  ;  and,  by  many  infallible  proofs,  shewed  himself  alive  unto 
his  disciples,  "  after  his  passion,"  that  is,  showed  that  he  lived 
in  spirit,  the  same  being  whom  they  had  known  as  Jesus.  These 
he  had  instructed  during  the  time  of  his  ministry,  and  chosen  to 
be  witnesses  of  his  name ;  and  now  he  appeared  to  them  forty  days, 
speaking  of  the  things  pertaining  to  the  kingdom  of  God. 

37.  And  having,  through  the  Holy  Spirit,  given  command- 
ment to  his  Apostles,  to  teach  all  nations  in  his  name,  beginning 

J.uVe.xxiv.  *t  Jerusalem,  he  charged  them  to  tarry  there  until  they  should  be 
47-5J.         endued  with  power  from  on  high ;  and  having  led  them  out  as 


B.  III.  THE    INSTITUTION    OF,    &C.  83 

fir  as  Bethany,  he  lifted  up  his  hands,  and  blessed  them.     And,   chap,  in. 
vrhilc  he  blessed  them,   a  cloud  received  him  out  of  their  sight, 
and  they  worshipped  him  ;  and  returned  to  Jerusalem  with  great  Acis,  i.  8, 9. 
joy,  and  continued  there  with  one  accord  until  the  day  of  Pente- 
cost. 


CHAPTER  III. 

THE  INSTITUTION  OP  THE  PRIMITIVE  CHURCH. 

It  is  evident,  from  the  Scriptures,  that  the  Apostles  of  our  Lord 
and  Saviour,  had  received  no  real  spiritual  understanding  of  the 
nature  of  his  kingdom,  until  they  were  baptized  with  the  Holy 
Spirit. 

2.  Although  it  is  written,  that  John  was  filled  with  the  Holy 
Spirit,  that  Zacharias  and  Elizabeth  were  filled  with  the  Holy 
Spirit,  and  that  the  prophets,  and  holy  men  of  God  in  old  time, 
spake  as  they  were  moved   by  the  Holy  Spirit ;  yet,  after  all 

this,  it  was  said  that,  "  the  Holy  Spirit  xvas  not  yet  given,  be-  39''"' ^"' 
cause  that  Jesus  was  not  yet  glorified." 

3.  When,  therefore,  the  Prophets,  or  holy  men  of  God,  are 
represented  as  having  the  Holy  Spirit,  or  the  Spirit  of  Christ, 
before  Christ  was  fully  made  manifest  in  the  Church,  his  true 
body,  it  means  nothing  more  than  their  being  anointed  and  in- 
spired with  the  Holy  Spirit,  which  influenced  them,  at  certain 
times,  to  prophecy  of  things  to  come,  but  did  not  abide  and  re- 
main in  them  as  the  constant  spring  of  all  their  actions. 

4.  There  was  evidently  an  extraordinary  measure,  and  man- 
ner, in  which  the  Holy  Spirit  was  to  be  received  according  to 
the  promise  of  Christ,  which  could  not  possibly  take  place,  until 
the  work  of  regeneration  was  completed  in  him,  and  till  he  was 
glorified,  and  received  that  fulness  of  the  Spirit  which  was  the 
promise  of  the  Father,  and  which  was  to  flow  fmm  him  to  such 
as  were  united  to  him  hj  faith  and  obedience,  as  members  of  his 
body. 

6.  Jesus  Christ  could,  and  did,  administer  a  measure  of  his 
Spirit  to  his  disciples,  while  he  was  with  them  ;  and  they  could 
go  forth  in  faith,  and  speak  in  his  name  ;  and  in  the  power  of 
that  spirit  which  they  received  from  him,  they  could  cast  out 
unclean  spirits,  and  perform  many  miracles.     But  they  had  not 


r?ev.  i.  5. 


84  THE   INSTITUTION   OF  B.  III. 

CHAP.  Til.  |]jg  fountain  abiding  in  them,  from  -wliieh  that  power  flowed  ; 
and  therefore  they  followed  Jesus  from  place  to  place,  and  re- 
ceived their  ministrations  from  him. 

6.   This  was  signified  by  the  tabernacle  of  Moses  in   the  wil- 
derness, which  was  followed  by  the  children  of  Israel,  until  the 
ark  of  the  testimony  found  a  fixed  habitation  in  the  temple  of 
Solomon. 
Heh.viii.2;        7.  Christ  Jesus,  while  in  the  body  of  his  flesh,  was  "  the  true 
'■'cor    i       tabernacle  which  the  Lord  pitched  and  not  man."     And  the  pri- 
16.  mitive  Church  was   "  the  temple  of  the  living  God,'^  where  his 

mind  and  will  was  made  known  ;  which  was  prefigured  by  the 
first  temple  at  Jerusalem. 

8.  Christ  Jesus,  while  risible  on  earth,  asked  his  disciples, 
>rat.  xvi.  saying,  "Whom  say  ye  that  lam?  And  Simon  Peter  answered 
15-19.          ^^^  gj^j^^l^  Thou   art  the   Christ,  the   Son  of  the   living   God." 

This  could  now  be  said  in  truth  ;  for  Jesus  was  then  the  anoint- 
ed of  God,  and  became  the  first  born  from  the  dead. 

9.  And  Jesus  answered,  and  said  unto  him,  "  Blessed  art 
thou  Simon  Bar-jona :  for  flesh  and  blood  hath  not  revealed  it 
unto  thee,  but  my  Father  which  is  in  heaven.  And  I  say  unto 
thee,  that  thou  art  Peter  *  and  upon  this  rock  I  will  build  my 
church,  and  the  gates  of  hell  shall  not  prevail  against  it.  And 
I  will  give  unto  thee  the  keys  of  the  kingdom  of  heaven  ;  and 
whatsoever  thou  shaltbind  on  earth,  shall  be  bound  in  heaven ;  and 
whatsoever  thou  shalt  loose  on  earth,  shall  be  loosed  in  heaven." 

Dem.xxxii.  10.  "  God  is  the  Rock.  And  other  foundation  can  no  wan 
]  Cor  ii  ^^^  than  that  is  laid,  which  is  Jesus  Christ.''''  The  Revelation oi 
11.  God  through  Christ,  was  therefore  the  rock  upon  which  he  pro- 

mised to  build  his  Church.  And,  though  this  revelation  was  in 
Kpb.  11.20.  all  the  Apostles,  and  was  the  same  according  to  its  order,  by 
which  the  Prophets  had  prophesied  of  Jesus  Christ ;  yet,  accord- 
ing to  the  promise  of  Christ,  Peter  was  ordained  to  be  the  leader 
among  the  Apostles  in  the  Church. 

11.  At  the  same  time  that  the  disciples  of  Jesus  manifested 
Mat  xvi  tlieir  faith  concerning  him,  he  charged  them  to  tell  no  man  that 
~o.  he  was  Jesus  the  Christ.     By  which  it  may  be  clearly  seen,  that, 

although  he  had,  from  time  to  time,  given  them  great  authority, 
respecting  their  future  mission ;  yet,  while  he  was  visibly  present 
with  them,  they  could  not  exercise  that  authority,  until  they 
had  received  an  abiding  seal  of  the  Holy  Spirit. 

•  His  former  name  was  Simon,  and  the  name  Peter  (in  tlie  original  Petros,  i.e. 
a  rock  or  stone)  was  given  him  by  Christ,  signifying  that  in  him  should  be  mani- 
fested the  revelation  of  God ;  and  by  this  revelation,  through  Christ,  which  pro- 
ceeded from  the  K,oek  of  eternal  ages,  he  was  appointed  the  visible  head  of  the 
primitive  Church,  after  Christ,  and  the  leader  of  the  twelve  Apostles.  (See  Mat. 
xvi.  18;  and  John,  i.  42.)  N.B.  .STep/ios,  or,  as  it  is  in  our  translation,  Cephas, 
is  said  to  be  a  Sijriac  word,  and  signifies  the  same  as  does  Peter  in  Greek,  namely, 
a  rock  or  stone. 


B.  III. 


THE    PRIMITIVE    CHURCH. 


85 


12.  Christ,  that  is,  the  Divine  Spirit,  conld  never  be  seen  by 
mortal  eye,  nor  the  nature  of  his  kingdom  be  understood  by 
human  wisdom.  Ho  was  only  known  by  revela//ion.  The 
disciples  of  Jesus  Christ  themselves,  were  far  from  having  a 
perfect  understanding  either  of  Christ,  or  his  kingdom,  until  the 
day  of  Pentecost,  after  they  had  received  the  spirit  of  promise, 
by  which  they  remembered  and  understood  what  Jesus  before 
had  taught  them. 

13.  When  Jesus  spake  to  them  that  he  must  suffer  many 
things  of  the  elders,  and  chief  priests,  and  scribes,  and  be  killed, 
and  be  raised  again  the  third  day,  Peter  began  to  rebuke  him, 
saying,  "  Be  it  fa?-  from  thee  Lord;  this  shall  not  be  %inio  thee. 
But  he  turned  andSiaid  unto  Peter,  Get  thee  behind,  me  Satan; 
thou  art  an  offence  unto  me ;  for  thou  savorest  not  the  things 
that  be  of  God,  but  those  that  be  of  men." 

14.  The  disciples  believed,  and  knew  that  Jesus  Christ  was 
the  anointed  of  G  od  ;  but  he  often  had  occasion  to  complain  of 
the  dulness  of  their  apprehension.  "  Hoio  is  it  that  you  do  not 
understand  ?  " 

15.  Jesus  Christ  said  unto  them,  "Yet  a  little  while,  and  the 
world  seeth  me  no  more;  but  ye  see  me;  because  I  live,  ye 
shall  live  also.  At  that  day  ye  shall  know  that  I  am  in  the 
Father,  and  you  in  me,  and  I  in  you^  And  again  :  "  These 
things  have  I  spoken  to  you  in  proverbs ;  but  the  time  cometh, 
when  I  shall  no  more  speak  to  you  in  proverbs,  but  I  shall  shew 
you  plainly  of  the  Father." 

16.  From  which  it  is  plain  that,  although  they  knew  that  he 
came  from  God,  yet  they  did  not  know  what  it  was  to  be  i7i 
Christ,  and  to  have  Christ  dwelling  in  them  ;  nor  did  they  then, 
in  reality,  know  the  Father. 

17.  Even  after  the  resurrection  of  Jesus,  unto  the  last,  when 
he  was  about  to  take  his  leave  of  his  little  family,  whom  he  had 
made  heirs  of  his  kingdom  by  promise,  they  still  remained 
ignorant  of  the  nature  of  that  kingdom.  For,  being  assembled 
together  in  his  last  interview  with  them,  they  asked  him,  saying, 
'■^  Lord  7vilt  thou  at  this  time  restore  again  the  kingdom  to 
Israel?'' 

18.  The  only  answer  they  received,  was,  "  It  is  not  for  you 
to  know  the  times,  or  the  seasons,  which  the  Father  hath  put  in 
his  own  power.  But  ye  shall  receive  power,  after  that  the  Holy 
Spirit  is  come  upon  you ;  and  ye  shall  be  witnesses  unto  me, 
both  in  Jerusalem,  and  all  Judea,  and  in  Samaria,  and  unto  the 
utmost  part  of  the  earth." 

19.  It  is  evident  that  they  were  still  intent  upon  an  earthly 
kingdom  ;  that  they  still  imagined  the  Messiah  would  deliver 
their  nation  from  under  the  Roman  government,  and  restore 
again,  that  kingdom  to  Israel,  which  in  the  days^f  David^and 


]\Iat.  XVI. 
21-28. 


xvi.  IL 


John,  xiv. 
19.  20. 
xvi.  25. 


Acts,  i.  6, 

7,  S. 


Luke.xxiv. 
21,  25. 


86 


THE    INSTITUTION   OF 


B.  III. 


CHAP.  in. 

Ji)hn,  xviii, 
36. 

Acts,  ii  2, 
4. 


Mark,  xvi. 

17. 

1  Cor  xiv. 

21,22. 


.lohn,  vi. 
15. 


chap  xiv. 
IG,  17.  &r. 
xvi.  13. 


Solomon,  stood  in  its  highest  degree  of  earthly  glory;  although 
Christ  Jesus  had  plainly  told  them,  that  his  kingdom  teas  not  of 
this  world. 

20.  But,  when  the  sound  came  from  heaven,  as  of  a  ru.shing 
mighty  wind,  and  filled  all  the  house  where  they  were  sitting; 
and  they  were  all  filled  with  the  Holy  Spirit,  and  began  to  speak 
with  other  tongues,  as  the  Spirit  gave  them  utterance  ; 

21 .  Then,  and  not  till  then,  did  they  begin  to  know  the  truth 
of  Christ's  words,  relating  to  the  design  of  his  work,  and  the 
nature  of  his  kingdom.  This  was  the  Spirit  of  anointing  with 
which  Jesus  himself  was  anointed  ;  and  which  he  had  promised 
to  send  them,  to  lead  them  into  all  truth;  and  this  brought  to 
their  remembrance  whatever  he  had  taught  them,  either  by  pre- 
cept or  example. 

22.  Here,  then,  was  the  true  institution  of  the  primitive 
Church  ;  even  the  Spirit  of  truth  and  revelation  of  God  given 
to  the  Apostles.  This  was  the  foundation  upon  which  the 
Church  was  built;  the  anointing  of  the  Holy  Spirit,  or  Christ 
himself,  being  the  chief  corner  stone  :  that  is,  Christ  dwelling  in 
his  people,  and  they  in  him,  according  to  promise. 

2.3.  And  as  "  tongues  "  were  for  a  "  sign  ;"  and  as,  in  the  first 
outpourings  of  the  Spirit,  the  Apostles  received  the  gift  thereof; 
this  gift,  or  sign,  was  to  them  the  true  and  proper  seal  of  their 
co?}i//iission,  to  go  and  teach  all  iiations  ;  to  baptize  them  with 
the  same  Sjnrit ;  and  teach  them  to  observe  all  things  v:hatso- 
ever  Jesus  had,  coimnaiided  them. 

24.  Hence  it  is  evident  that  the  Primitive  Church  was  not 
built  vipon  any  human  system  whatever,  artfully  formed  by  man's 
device  ;  but  upon  the  inspiration  of  the  living  God,  made  mani- 
fest in  the  hearts  of  living  and  chosen  witnesses. 

25.  The  first  Apostles,  were  plain,  honest,  illiterate  men,  who 
cared  for  no  other  knowledge  than  what  they  received  from 
Jesus,  who  himself  also,  had  never  learned  letters,  according  to 
the  order  of  the  Jewish  priesthood. 

26.  Jesus  had  promised  them,  saying,  "  I  will  pray  the  Father, 
and  he  shall  give  you  another  Comforter.,  that  he  may  abide  with 
you  forever  ;  even  the  Spirit  of  truth,  whom  the  world  cannot 
receive."  "When  the  Spirit  of  truth  is  come,  he  will  guide 
you  into  all  truth  :  for  he  shall  not  speak  of  himself ;  but  what- 
soever he  shall  hear,  that  shall  he  speak  ;  and  he  will  shew  you 
things  to  come.* 

27.  This  was  the  Spirit  which  the  Apostles  received  on  the 
day  of  Pentecost — This  was  the  rule  of  their  faith,  the  bond 
of  their  union,  and  the  spring  of  their  actions,  and  of  their  tes- 
timony. 

*  The  word  here  translated  "  he, "  in  the  original  is  in  the  neuter  gender,  and 
is  used  in  either  the  masculine  or  feminine,  as  the  case  may  be. 


Jolin,  xiv. 
15. 


B.  Ill,  THE   PRIMITIVE    CHURCH.  87 

28.  The  work  of  Christ   was  spiritual  ;   and  therefore   what  c^hap.ih. 
Moses  wrote  upon  hewn  stone,   Christ   Jesus   wrote  upon  the 

hearts  and  ininds  of  his  true  followers  :  and  in  the  same  manner 
the  testimony  of  truth  was  conveyed  from  the  Apostles  to 
others. 

29.  Christ  Jesus  taught  his  Apostles,  saying,  "  If  ye  love  me, 
keep  my  commandments. — As  the  Father  hath  loved  me,  so  have 
I  loved  you  :  continue  ye  in  my  love.     If  ye  keep  my  command-   ciiap.xv.9, 
nients,  ye  shall  abide  in  my  love;  even  as  I  have  kept  my  Fath-    "' 

er's  commandments,  and  abide  in  his  love. — Ye  are  my  friends, 
if  ye  do  whatsoever  I  command  you." 

oO.  Nothing,  then,   was  necessary   to  the  government   of  the 
Church,  but  for  those  who  had  learned  of  Christ  Jesus,  to  walk 
even  as  he  walked  ;  to  follow  his  example ;  and  to  let  their  light  Mat.  v.  le. 
so  shine,  that  others  seeing  their  woodworks,  might  learn  to  copy  JCor.  xi. 
after  them.     As   saith  the   Apostle,   "Be   ye  followers   of  me,  Phil.  iii.  17. 
even  as  I  also  am  of  Christ."     And  again  :   "Brethren,  be  fol- 
lowers together  of  me,  and  mark  them  which  walk  so,  as  ye  have 
us  for  an  example." 

31.  And  thus,  while  the  spirit  of  love  and  obedience  flowed 
from  Christ  the  Head,  through  every  member  of  his  body,  which 
was  his  Church,  they  became  one  with  Christ,  as  Christ  was  one 
with  God.     And  hence  the  followers  of  Christ  could  say,  in  the 

spirit  of  truth,   "  As  he  is,  so  are  we  in  this  world.''''  ]7°  "' '^' 

32.  Herein  was  the  prayer  of  Christ  Jesus  answered,  "  that  John,  xvii. 
tJiey  may  he  one ;  as  thou,  Father,  art  iii  vie,   and  I  in  thee; 

that  they  also  may  he  one  in  us  ;  that  the  world  may  believe 
that  thou  hast  sent  me^ 

33.  It  is  very  evident  that  the  Spirit  which  the  Apostles 
received  on  the  day  of  Pentecost,  did  actually  produce  the  kind 
offices  of  love  and  benevolence,  and  every  good  work,  in  those 
who  received  the  Apostles'  word. 

34.  The  eflfects  of  that  Spirit  icith  and  into  ivhich  they  were 
baptized,  were  manifest  to  the  honest-hearted,  as  flowing  from 
a  good  cause  ;  while,  to  the  blind  and  dishonest,  they  appeared 
as  the  efiects  of  intoxication.  Justice  and  freedom,  harmony 
and  peace,  reigned  in  them  and  among  them  ;  and  they  were 
united  together,  not  by  human  systems,  or  the  laws  of  men,  but 
by  the  cords  of  faith  and  love. 

35.  "  And  all  that  believed  were  together,  and  had  all  things   Arts, ii. 44- 
common  ;  and,  breaking  bread  from  house  to  house,  did  eat  their 

meat  with  gladness  and  singleness  of  heart." 

36.  "  And  the  multitude  of  them  that  believed  were   of  one  chnp  iv.i4, 
heart,  and  of  one  soul ;  neither  said  any  of  them  that  aught  of  •^^"'^■ 
the  things  which  he  possessed  was  his  own  ;   but  they   had  all 

things  common.  And  with  great  power  gave  the  Apostles  wit- 
ness of  the  resurrection  of  the  Lord  Jesus  ;  and  great  grace  was 


88  THE    INSTITUTION   OF,    &C.  B.  III. 

CHAP.  Ill,  xipon  tliem  all.  Neither  was  there  any  among  them  that  lacked : 
for  as  many  as  had  possessions  of  lands  or  houses  sold  them ; 
and  distribution  was  made  unto  every  man  according  as  he  had 
need." 

37.  Such,  then,  was  the  spirit  of  harmony,  love,  justice,  and 
equality,  that  was  manifest  in  the  primitive  Church  at  Jerusalem ; 
after  which,  the  Gentile  churches  more  or  less  copied,  in  the  days 
of  the  Apostles.  The  whole  work  was  evidently  wrought  by  the 
internal  operation  of  the  poiver  and  icisdom  of  God;  a  work 
which  no  human  j^oiver  nor  wisdoin  on  earth  could  ever  have 
effected. 

38.  It  is  further  evident,  that  the  Apostles  exercised  no 
authority  over  the  conscience  or  conduct  of  any  one,  to  force 
them  to  believe  or  practice  any  thing  beyond,  or  contrary  to 
their  own  convictions  and  choice. 

Acts,  V.  1-        39.  This  is  clear  from  the  case  of  Ananias,  concerning  the 
^'  joint  interest  of  the  Church,  who  having  sold  a  possession,  came 

deceitfully  to  give  up  a  part,  under  a  pretence  of  giving  up 
the  whole.  But  Peter  reproved  him,  saying,  "  While  it  re- 
mained, was  it  not  thine  own  ?  And  after  it  was  sold  was  it  not 
in  thine  own  power  ?  Why  hast  thou  conceived  this  thing  in  thine 
heart?  thou  hast  not  lied  unto  men,  but  unto  God." 

40.  From  which  it  may  also  be  observed,  that  such  was  the 
burning  and  penetrating  light  of  God,  in  those  who  were  com- 
missioned with  the  true  Gospel,  as  entirely  excluded  the  feigned 
believer,  and  the  hypocrite,  from  any  part  or  lot  in  that 
matter. 

41.  Those  who  are  ignorant  of  the  true  spirit  that  governed 
the  followers  of  Christ  after  the  day  of  Pentecost,  might  assign 
many  reasons  for  the  conduct  of  the  Apostles,  and  the  primitive 
Church,  in  selling  their  possessions,  and  making  distribution 
among  the  believers,  as  every  man  had  need,  and  possessing  all 
things  common. 

42.  But,  in  truth,  it  was  impossible  for  those  who  were  of 
one  heart,  and  of  one  soul,  to  act  otherwise.     They  were  members 

1  Cor.  xii.     of  Christ's  body,  and  were  actuated  by  one  Spirit  ;  and  therefore, 
13,14,25.     if  one  member  suffered,  all  the  rest  suffered  with  it;  and  if  one 
member  rejoiced,  all  the  rest  rejoiced  with  it. 

43.  The  very  spirit  of  justice,  equity,  and  love,  by  which  they 
became  of  one  heart,  and  of  one  soul,  was  the  moving  cause  of 
their  conduct.  Their  conduct  was  the  only  true  seal  of  their 
profession,  and  the  only  true  evidence  that  they  had  given  up  all 
for  Christ  and  the  kingdom  of  heaven's  sake  ;  as  Peter  plainly 
asserted  that  he  and  the  rest  of  the  Apostles  had  done,  before 
Jesus  left  them. 

Acts,  vi.  1-       44.  The  word  of  God,  through  the  ministry  of  the  Apostles, 
^'  was  propagated  first  at  Jerusalem.    And  believers  having  greatly 


B.  III.  THE  CROSS  MAINTAINED  BY,  kc."  89 

multiplied,  seven  deacons, — men  filled  with  the  Holy  Spirit  and    c-^ap.  iv. 
with  wisdom, — were   chosen,  by  the  advice  of  the  Apostles,   to 
take  the  charge  of  the  temporal  economy  of  the  Church. 

45.  "  At  that  time,  there  was  a  great  persecution  against  the  Ac's,  chap. 
Church  which  was  at   Jerusalem  ;  and   they  were  all  scattered 
abroad  throughout  the  regions   of  Judea  and  Samaria,  except 

the  Apostles." 

46.  Soon  after  this,  the  Gospel  was  opened  to  the  Gentile 
nations,  principally  by  the  ministry  of  Paul,  who  had  received 
his  mission  from  Jesus  Christ,  through  Ananias,  a  member  of 
the  Church,  and  Churches  were  planted  among  the  Gentiles. 

47.  But  the  Gentile  Churches  were  very  different  from  that 
which  was  first  founded  by  the  twelve  Apostles  at  Jerusalem. 
The  Church  at  Jerusalem  was  of  "  one  heart  and  of  one  soul ;" 
whereas,  diversity  of  sentiments  and  manners  prevailed  among 
the  Churches  of  the  Gentiles. 

48.  Such,  however,  is  the  spirit  and  nature  of  the  Gospel,  that 
none  were  ever  compelled  to  believe  or  practise  any  thing  con- 
trary to  their  own  understanding  and  choice. 


CHAPTER  IV. 

THE    CROSS    MAINTAINED    BY  THE    PRIMITIVE    CHURCH. 

All  who  believed  the  doctrines  taught  by  the  Apostles,  and 
were  reclaimed  from  the  open  practice  of  vice,  were  received, 
and  counted  as  believers,  whether  Jews  or  Gentiles,  how  much 
soever  they  differed  in  many  things. 

2.  It  was  indeed  a  marvellous  work,  that  brought  down  those 
Gentiles,  with  all  their  learning  and  wisdom,  in  any  degree  to 
accept  of  the  humiliating  Gospel  of  a  despised  and  persecuted 
Nazarene  ;  that  reclaimed  them  fi'om  their  heathenish  and  lasci- 
vious practices  ;  from  a  plurality  of  wives,  to  be  contented  with 
one  wife ;  and  from  their  pagan  idolatry,  to  serve  the  living  and 
true  God. 

3.  The  Gospel  that  Christ  taught,  was  a  Gospel  of  self-denial 
and  mortification   to   a  carnal  nature  ;  which  is  called  the  Cross 

of  Christ.     "He  that  taketh  not  his  cross  and  followeth  after  j^j^j  ^  gg 
me,  (said  Jesus,)  is  not  worthy  of  me." 

4.  "If  any  man  will  come  after  me,  lei  him  deny  himself,  and  ivi.  24  25. 

7 


90  '      THE  CROSS  MAINTAINED  BY  B.  III. 

CHAP.  IV.  /gr^-g  yp  jijg  cross  and  follow  vie.  For  wliosoevcr  will  save  his 
John, xii.  life,  shall  lose  it;  and  whosoever  will  lose  his  life  for  my  sake, 
2^-  '  shall  tind  it." 

L,ukp,xiv.         5.   "  If  any  man   come  to   me,   and   hate  not  his   father,  and 
26,  •■27.         mother,  and  wife,  and  children,  and  brethren,  and  sisters,  *yea, 
and  his  own  life  also,  he  cannot  be  my  disciple.     And  whosoever 
doth  not  bear   his  cross,   and  come  after  me,   cannot  be  my  dis- 
ciple." 

6.  Such  were  the  precepts  of  the  (xospel,  as  taught  by  Jesus, 
and  confirmed  to  his  followers  by  his  own  daily  life  of  self-denial 
and  the  cross.  And  his  Apostles  obeyed  his  precepts  and  fol- 
lowed his  example,  denying  themselves  of  every  sensual  and  car- 
nal work  of  the  flesh  as  he  did  ;  and  they  preached  the  same  to 
others  ;  which  was  a  stumbling  block  to  the  Jews,  and  to  the 
Grreeks  foolishness. 

7.  The  former  were  superstitiously  bigoted  to  the  rites  of 
Moses,  and  hated  the  idea  of  a  Messiah  and  his  kingdom,  that 
would  not  bring  every  other  nation  and  kingdom  into  subjection 
to  them.  The  latter  were  basely  licentious,  and  rivetted  to  the 
pompous  and  superstitious  ceremonies  of  their  pagan  gods  and 
goddesses  ;  and  hated  the  piety  and  simplicity  of  the  Gospel. 

8.  A  Messiah  who  would  have  tolerated  mankind  in  licenti- 
ousness, and  in  shedding  each  other's  blood,  and  who  could  have 
proved  by  miracles,  that  the  practice  of  vice  and  every  carnal 
pleasvire,  was  the  readiest  way  to  heaven,  would  have  given  little 
or  no  offence  to  Jews  nor  Pagans. 

johii,vii.7.  9.  But  this  was  not  the  case.  Jesus  said  to  his  kinsmen: 
"  The  world  cannot  hate  you;  but  me  it  hateth,  because  I  testify 
of  it,  that  the  works  thereof  ai'e  evil."     And  to  his  disciples  he 

chnp.  XV.      said:   "If  the  world  hate  you,  ye  know  that  it  hated  me  before 

'"-''■  it  hated  you. 

10.  "  If  ye  were  of  the  world,  the  world  Avould  love  his  own  : 
but  because  ye  are  not  of  the  world,  but  I  have  chosen  you  out 
of  the  world,  therefore  the  world  hateth  you.  Remember  the 
word  that  I  said  unto  you,  The  servant  is  not  greater  than  his 
lord.      If  they  have  persecuted  me,   they  will  also  persecute 

11.  The  fundamental  cause  of  all  the  offence  in  Christ  and  his 
immediate  followers,  and  of  all  the  persecutions  against  them, 

1  John  iii.  ^as  their  lives  of  virtue  and  self-denial,  by  which  they  were 
12.  pointedly  separated  and  distinguished  from  the  children  of  this 

world. 

12.  To  speak  after  the  common  manner  of  men,  Christ  Jesus 
himself  was  not  married  ;  and  such  of  the  Apostles  as  had  wives, 
when  they  came  to  follow  Christ  in  the  spiritual  work  of  regcn- 
e7-atio?i,  had  nothing  more  to  do  in  the  works  of  natural  genera- 
tion.    And  such  of  them  as  were  single  when  they  were  first 


B.  III.  THE  PRIMITIVE  CHURCH.  91 

called  to  follow  Christ,  ever  after  remained  so,  in  regard  to  the   ciiav.  iv. 
practice  of  the  world.     And  all  his  real  followers,  without  ex- 
ception, took  up  their  cross,  and  denied  themselves  of  every  car- 
nal gratification  of  the  flesh. 

lo.  And  herein  the  words  of  Christ  to  his  Father,  concerning 
his  followers,  were  strictly  true  :   "  I  have  given  them  thy  word;  John,  xvii. 
and  the  world  hath  hated  thejn,  because  they  are  not  of  theioorld^ 
even  as  I  am  not  of  the  worldy 

14.  The  word  which  Christ  gave  to  those  whom  he  had  chosen, 
was,  "  Follow  me  ;"  and,  in  following  him,  they  walked  even 
as  he  walked,  and  denied  themselves  as  he  did.  Here  was  the 
cause  of  every  offence,  of  every  evil  suspicion,  and  false  con- 
struction upon  their  lives  and  conduct. 

15.  "The  Pharisees  came  to  Jesus,  tempting  him.,  and  saying 

unto  him.  Is  it  lawful  for  a  man  to  put  away  his  wife  for  every  Mat.  xix. 
causeV  as  though  his  doctrine  led  to  a  licentious  variety :  for  ^^~' 
it  seems  they  had  no  better  esteem  of  it. 

16.  "He  answered  and  said  unto  them.  Have  ye  not  read, 
that  he  which  made  them  at  the  heginning,  made  them  male  and 
female  ;  and  said,  For  this  cause  shall  a  man  leave  father  and 
mother,  and  cleave  unto  his  wife  ;  and  they  twain  shall  be  one 
flesh  1  What,  therefore,  God  hath  joined  together,  let  not  man 
put  asunder.  They  say  unto  him,  Why  did  Moses  then  com- 
viand  to  give  a  ivriting  of  divorcemerit,  and  to  put  her  awayV 

17.  From  which  it  is  plain  that  they  did  not  understand  him. 
Jesus  did  not  refer  them  to  the  history  of  the  stiff-necked  and 
rebellious  Jews,  nor  to  the  history  of  mankind  in  general,  who 
after  the  fall  had  corrupted  the  earth  ;  but  he  referred  them  to 
what  was  said  at  the  beginning,  when  man  stood  in  a  state  of 
innocence. 

18.  "  He  saith  unto  them,  Moses,  because  of  the  hardness  of 
your  hearts,  suffered  you  to  put  away  your  wives  :  but  from  the 
beginning  it  was  not  so.  And  I  say  unto  you,  Whosoever  shall 
put  away  his  wife,  except  it  be  for  fornication,  and  shall  marry 
another,  coramitteth  adultery  ;  and  whoso  marrieth  her  which  is 
put  away,  committeth  adultery." 

19.  By  this  he  exposed  the  hidden  cause  of  putting  away  their 
wives,  and  marrying  others.  His  disciples  understood  him,  and 
said,  "  If  the  case  of  the  man  be  so  with  his  wife,  it  is  not  good 
to  marry y 

20.  Jesus  approved  of  their  understanding,  and  manifested  it 
to  be  a  gift  of  God,  by  observing  :   "  All  men  cannot  receive  this 
saying,  save  they  to  whom  it  is  given.     There  are  some  eunuchs,   '-For"  is 
■which  were  so  born  from   their  mother's  womb  ;  and  there  are  oH^inai!^ 
some  eunuchs,  which  were  made  eunuchs  of  men  ;  and  there  be 
eunuchs,  which  have  made  themselves   eunuchs  for   the  kingdom 

of  heaven's  sake.    He  that  is  able  to  receive  it,  let  him  receive  27." 


92 


THE  CROSS  MAINTAINED  BY 


B.  III. 


CHAP.  rv. 


Mat.  xxii. 
30. 


John,  iii. 
17. 


21.  Let  it  be  observed,  that,  as  there  be  emniehs  which  have 
made  themselves  eunuchs  for  the  kingdom  of  Heaven's  sake, 
these  are  the  very  ones  who  are  ahle,  and  who  do  receive  this 
saying,  "  It  is  good  not  to  marry ;"  and  "  therefore  they  neither 
marry  nor  are  given  in  marriage,  but  are  as  the  angels  of  Grod 
in  heaven." 

22.  Jesus  knew  that  all  men  did  not,  and  would  not,  receive 
his  sayings  :  the  generality  closed  their  eyes,  lest  they  should 
see,  and  stopped  their  ears,  lest  they  should  hear,  and  be  con- 
verted from  the  evil  of  their  doings. 

23.  He  knew  that  none  but  such  as  willingly,  and  of  choice, 
denied  themselves,  and  followed  his  example,  were  worthy  to  be 
his  disciples  ;  and  therefore  he  never  forced  any  to  receive  his 
sayings,  or  to  follow  him,  by  any  human  authority  whatever. 

24.  He  felt  it  his  duty  to  reprove  hypocrites  ;  and  to  teach 
those  who  had  ears  to  hear,  what  was  necessary  to  be  done,  in 
order  to  obtain  the  kingdom  of  heaven.  And  when  he  said, 
"  He  that  is  able  to  receive  it,  let  him  receive  it,''''  he  left  it  with 
themselves  either  to  choose  or  refuse. 

25.  And  when  he  said,  "  If  any  man  come  to  me,  and  hate 
not  his  father,  and  mother,  and  wife,  and  children,  and  brethren, 
and  sisters,  yea,  and  his  own  life  also,  he  cannot  be  my  disciple," 
Was  it  either  their  souls  or  their  bodies  that  were  to  be  hated? 
In  nowise.  But  it  was  that  selfish  disposition,  and  fleshly, 
earthly  tie  of  a  corrupt  nature,  which  rivalled  God's  claim  to  the 
principal  seat  of  man's  ajQFections  ;  this  he  taught  his  disciples  to 
hate. 

26.  He  came  not  to  destroy  men's  lives,  but  to  save  them. 
"  (jrod  sent  not  his  Son  into  the  world  to  condemn  the  world; 
but  that  the  world  through  him  might  be  saved." 

27.  The  advocates  of  marriage  lay  much  stress  upon  Jesus 
having  attended  a  marriage  in  Cana  of  Gralilee.  Now,  although 
he  did  not  thereby  condemn  this  practice  in  its  proper  order 
among  the  people  of  the  world,  it  is  clear  that  he  did  not  attend 
for  the  purpose  of  introducing  the  practice  among  his  disciples. 

28.  Christ  Jesus  was  not  of  this  world  ;  and  therefore  it  was 
not  his  concern  to  give  laws  to  govern,  or  set  an  example,  to 
regulate  them  in  that  state.*  His  being  at  a  marriage  in  Cana, 
and  turning  water  into  wine,  was  for  a  better  purpose.  As  it  is 
written,  "  This  hegimiing  of  miracles  did  Jesus  in  Ca?ia  of 
Galilee,  and  manifested  forth  his  glory ;  and  his  disciples 
believed  on  him.''''     This  was  the  true  end  and  design  of  his  being 

*  Jesus  Christ  utterly  refused  to  intermeddle  in  the  civil  or  political  affairs  of  this 
world.  "  Man,  who  made  me  a  judge  or  a  divider  over  you?  "  said  he  to  one  who 
applied  to  him  for  that  purpose.  [See  Luke,  xii.  14.]  The  truth  is,  his  kingdom 
was  not  of  this  world;  and  therefore  he  would  be  neither  a  king  nor  a  judge  ;  his 
time  was  not  come  ;  and  whatever  tho.=e  who  followed  the  course  of  the  world 
chose  to  do,  he  did  not  interfere  to  frustrate  their  designs. 


B.  III.  THE  PRIMITIVE  CHURCH.  93 

there.     Not  to  confirm  the  practice  of  the  world,  hut  to  confirm  chap,  iv. 
the  faith  of  his  followers. 

29.  And  what  was  that  glory  which  he  showed  unto  them,  hut 
a  manifestation  of  his  own  glory,  and  the  glory  of  his  Father,  in 
which  he  was  to  come  Avith  all  his  holy  angels,  at  the  marriage  Rev  xix. 
of  the  Lamh  ?  For  Jesus  himself  was  not  yet  glorified.  '^' 

30.  And  his  turning  water  into  wine,  was  nothing  less  to  his 
disciples,  than  a  seal  of  the  certainty  of  the  future  accomplish- 
ment of  his  own  marriage ;  and  a  figurative  manifestation  of  that 

wine  Avliich  he  afterwards  promised  to  drink  with  them  in  his  ^^r^'-xxvi. 
Father's  kingdom. 

31.  It  is  therefore  a  mistake,  among  those  who  profess  to  he 
his  followers,  to  suppose,  that  because,  as  they  say,  lie  graced 
a  marriage  wilh  his  j)rese)jce,  he  thereby  gave  any  latitude  for 
the  carnal  gratification  of  the  flesh. 

32.  By  the  same  mode  of  carnal  reasoning,  might  it  not  with 
equal  propriety  be  said,  that,  because  he  turned  so  much  water 
into  wine,  after  men  had  ivell  drunk,  he  also  encouraged  drunk- 
enness ? 

33.  When  he  graced  with  his  presence  the  assemblies  of  pub- 
licans and  harlots,  and  ate  and  drank  Avith  them,  did  he  thereby 
encourage  them  in  injustice  and  whoredom?  For  his  enemits 
seem  to  have  had  no  better  sense  of  his  life  and  conduct,  who 

called  him,  '■'■  a  loiiichihher ,  a  gluttonous  /nan,  a  friend  of  pub-  Mat.  xi.  lo. 
licans  and  sinners.''^ 

34.  But  shall  we  not  rather  say,  that  he  took  those  oppor- 
tunities of  being  with  them,  in  order  to  teach  or  show  them,  by 
his  example,  a  better  way  of  living  ?  For  he  came  not  to  call  the 
righteous  but  sinners  to  repentance. 

35.  And  what  more  shall  we  say,  when  he  graced  with  his 
presence  the  dark  abodes  of  the  spirits  in  prison,  who  were 
disobedient  under  all  the  long-sufl"ering  of  God  in  the  days  of 

Noah  ?  Did  he  encourage  them  to  continue  in  their  disobedience,   ]  pei.  ii,. 
or  did  he  preach  unto  them  repentance  ?  ^'■'>  ~^- 

36.  For  the  like  reason  Je.-;us  wrought  the  miracle  at  the 
marriage,  i.e.  to  establish  the  faith  of  his  disciples  in  following  him, 
which  would  lead  them  away  from  this  darling  custom  of  the 
world.  It  is  an  undeniable  fact,  that  Christ  Jesus  and  his 
Apostles  did  actually  deny  themselves  of  all  the  carnal  works  of 
the  flesh ;  that  they  had  nothing  to  do  with  the  works  of  genera- 
tion, and  neither  married  nor  were  given  in  marriage,  as  did 
"the  children  of  this  world." 

37.  And  it  is  as  undeniable,  that,  when  the  Gospel  was 
preached  among  the  Gentile  nations,  who  had  accustomed  them- 
selves to  licentiousness  and  a  plurality  of  wives,  every  man,  who 
for  the  want  of  sufficient  faith  would  not  refrain,  was  permitted 
to  have  his  own  wife,  and  every  woman  her  own  husband. 


Eph.  V.  33. 


94  THE  CROSS  MAINTAINED  BY,  &C.  B.  III. 

CHAP  IV.  38,  Instructions  were  given  by  tlie  Apostle  of  tlie  Gentiles 
iTim.iii.  concerning  married  bishops  and  deacons,  that  such  should  be  the 
^7.'2-  .  husband  of  one  wife,  ruling  their  children  and  their  own  houses 
'   *'  '  '    well,  having  them  in  subjection.     That  the  husband  should  love 

his  wife  even  as  himself,  and  the  wife  see  that  she  reverence  her 

husband. 

39.  From  which  it  is  evident  that  none  were  forbidden  to 
marry.  The  Apostles  themselves  copied  the  example  of  Jesus 
Christ,  and  took  up  a  full  cross  against  the  flesh ;  but  there  were 
many  professing  Christ  in  the  Apostle's  days  who  did  not  abstain 
from  marriage.  The  Gospel  was  ever  a  matter  of  free  choice, 
and  not  of  compulsion. 

40.  Nevertheless,  a  plain  distinction  is  made,  by  the  sacred 
writers,  between  that  wliich  was  acceptable  to  the  Lord,  and  that 
which  was  of  the  world.  This  distinction  is  particularly  made  in 
Paul's  first  epistle  to  the  Corinthians  ;  unto  whom  he  writes  as 
unto  a  carnal  people,  and  not  as  unto  spiritual. 

41.  The  third,  fourth,  fifth,  and  sixth  chapters  contain  their 
character,  which  is  very  difi"erent  from  that  given  of  the  Church 
at  Jerusalem.  The  seventh  contains  a  diversity  of  instructions 
concerning  the  married  and  unmarried ;  and  concerning  which, 
it  appears,  that  they  had  written  to  him  before. 

42.  The  instructions  of  the  Apostle  were  adapted  to  the  state 
of  the  people.  There  were  but  few  among  them  who  were  able, 
for  the  lack  of  faith,  to  bear  the  doctrines  of  the  cross ;  and,  as 
the  Apostle  expresses  it,  he  had  fed  them  with  milk,  because  they 
were  not  able  to  bear  meat ;  and  therefore,  however  plain  and 
pointed  he  speaks  in  one  sentence,  in  another  he  indulges  them 
with  permissions. 

4.3.  In  the  first  verse  of  the  seventh  chapter,  he  answers  them 

1  Cor  vii      ^^^y  pointedly,  saying   "  It  is  good  for  a  man  not  to  touch  a 

1-9.  woman."     [Gr.  ywaixoi,  a  wife]     In  the  next  verse  he  speaks 

by  permission,  saying,  "  Nevertheless,  to   avoid  fornication,   let 

every  man  have  his  own  wife,  and  every  woman  her  own  husband." 

and  so  on.* 

44.  Then  again  he  pointedly  says,  "I  would  that  all  men  were 
even  as  I  myself;  but  every  man  hath  his  proper  gift  of  God, 
[or  measure  of  faith,]  one  after  this  manner,  and  another  after 
that.  I  say,  therefore,  to  the  immarried  and  widows,  it  is  good 
for  them  if  they  abide  even  as  I.  But  if  they  cannot  contain,  let 
them  marry  ;  for  it  is  better  to  marry  than  to  burn." 

*  It  may  be  proper  to  state  that,  according  to  the  original  Greek,  the  word 
anthropos  "man,"  in  the  first  verse,  signifies  man  \ooking  upward  ;  that  is,  a 
spiritual  minded  man,  one  who  "sets  his  affections  on  (heavenly)  things  above 
where  Christ  sitteth,  and  not  on  natural  or  earthly  things;  such  only  would  receive 
pure  instructions.  In  the  second  verse,  the  original  word  anecr  signifies  man  look- 
ing downward,  that  is  an  earthly  or  natural  man;  it  was  to  such  that  the  indul- 
gence of  a  wife  was  granted  ;  evidently,  because  if  not  permitted,  they  would  have 
fallen  into  that  state  which  was  worse,  even  against  nature. 


I>.  III.  INSTRUCTIONS   CONCERNING,  &C.  95 

45.  This  was  the  best  instruction  the  Apostle  could  give  the    chap.  v. 
Corinthians   in   such    circumstances.      They    might   now   live    a 

little  longer  in  the  order  of  generation,  or  take  up  a  full  cross, 
and  follow  his  example,  as  he  followed  the  example  of  Christ 
Jesus. 

46.  "  It  is  better  to  marry  than  to  burn,"  says  he.  He  well 
knew  their  licentious  dispositions,  and  that  it  was  better  for  them 

to  be  contented  with  one  wife,  than  to  burn  in  their  lusts  one  r^om.  i.  2  > 
towards  another,  or  defile  themselves  with  mankind,  as  some  of  I'cor.  vi.9. 
them  had  formerly  done. 

47.  The  baptism   of  the   Holy  Spirit    and  fire,  progressively 
destroys  that  nature  and  power  of  lust,  which  is  the  cause  of  that  Rom-  vi.  2 
burning  ;  so  that  he  that  is  dead  to  sin,  cannot  live  any  lo^iger 
therein,  being  delivered  and  made  free  from  that  burning  of  the 

flesh,  which  is  the  first  and  moving  cause  to  sin. 

48.  As  long,  therefore,  as  any  were  under  the  necessity  of 
making  any  provision  for  the  flesh,  it  was  an  evidence  that  the 
affections  and  lusts  of  the  flesh  were  not  yet  crucified,  nor 
destroyed  by  the  baptism  of  the  Holy  Spirit  and  fire,  with  which 

the  Apostles  and  all  the  true  and  real  followers  of  Christ  were  cai.  v  24. 
baptized.     As   it   is    written,    "  They    that    are    Chrises    have 
crucified,  thcfiesh,  with  the  affections  and  lusts.'''' 


CHAPTEK  V. 

PERMISSIONS   AND     INSTRUCTIONS   TO    THOSE     WHO    CHOOSE   A 
MARRIED    LIFE. 

Concerning  those  who  were  married,  the  Apostle  said,  "ie^  in*^iT^''' 
not  the  loife  depart  from  her  husband.     But,  and  if  she  depart, 
let  her  remain  unmarried,  or  be  reconciled  to  her  husband:  and 
let  not  the,  husband  put  aivay  his  wife.'''' 

2.  And,  by  permission,  he  said,  "if  any  brother  hath  a  wife 
that  believeth  not,  and  she  be  pleased  to  divell  xoith  him,  let  him 
not  put  her  aioay.  And  the  woman  ivhich  hath  an  husband  that 
believeth  not,  and  if  he  be  pleased  to  dwell  loith  her,  let  her  not 
leave  him.  For  the  unbelieving  husband  is  (or  may  be)  sanctified 
by  the  wife,  and  the  unbelieving  wife  is  (or  may  be)  sanctified  by 
the  husband.     But  if  the  unbelieving  depart,  let  him  depart.     A 


96  INSTRUCTIONS   CONCERNING  B.  III. 

CHAP.  V.    IrotJier  or  sister  is  imt  under  bondage  in  such  cases ;  but  God  hath 

called  us  (believers)  to  peace^ 
liuke,  xii.         3.  This  instruction    applies  to  the  truth  of   Christ's  words, 
51,52.         "Suppose  ye  that  I  am  come  to  give  peace  on  earth  ?  I  tell  you, 
Nay  ;  but  rather  division :  For  from  henceforth  there  shall  be 
five  in  one  house  divided,  three  against  two,  and  two  against 
Mat.  X. 30.    three.     And  a  man's  foes  shall  be  they  of  his  own  household." 
4.  But  here  the  remedy  is  prescribed  by  the  Apostle ;  which 
is  nothing  less  than  for  the  parties  to  allow  each  other  the  free 
exercise  of  their  faith  in  matters  of  conscience ;    to  be  kindly 
affectioned  one  towards  another ;  and  by  love  and  good  works 
serving  one  another,  and  setting  the  same  example  before  their 
children. 
iCor.  vii.         5.  Thus  the  unbelieving  husband    may  be  sanctified  by  the 
iG,  2.5-'.>7.     -wife,  the  wife  by  the  husband,  and  the  children  by  the  parents. 
As  it  is  written,  "  For  what  knowest  thou,  0  wife,  whether  thou 
shalt  save  thy  husband  ?  Or,  how  knowest  thou,  0  man,  whether 
thou  shalt  save  thy  wife  ?  " 

6.  Concerning  virgins,  the  Apostle  gave  his  judgment,  as  one 
that  had  obtained  mercy  of  the  Lord  to  be  faithful :  saying,  "I 
suppose,  therefore,  that  this  is  good  for  the  present  distress. 
Art  thou  bound  unto  a  wife .?  seek  not  to  be  loosed.  Art  thou 
loosed  from  a  wife?  seek  not  a  ivife.^' 

7.  What  was  this  present  distress?  Was  it  persecution?  By 
no  means.  It  was  not  concerning  persecution  that  they  had 
written  to  him ;  but  the  very  subject  on  which  he  was  writing 
through  the  whole  of  his  seventh  chapter. 

8.  By  marrying,  they  might  avoid  a  great  deal  of  persecution  ; 
but  it  was  not  to  avoid  persecution,  but  to  avoid  fornication, 
according  to  their  sense  of  the  matter,  that  the  Apostle  said, 
"  Let  every  man  have  his  own  wife." 

9.  After  all  the  indulgence  which  the  Apostle  gave  them,  in 
their  carnal  state,  the  sentiments  which  he  held  wp  foremost  to 
their  view,  were  the  very  cause  of  persecution, 

Mark,  x.  IQ.  This  is  plain  from  the  words  of  Christ,  "  There  is  7io  man 

that  hath  left  house,  or  brethren,  or  sisters,  or  father,  or  mother, 
or  wife,  or  children,  or  lands,  for  my  sake  aiid,  the  GospeVs,  but 
he  shall  receive  an  hundred  fold  now  in  this  time,  houses,  and 
brethren,  and  sisters,  and  mothers,  and  children,  and  lands, 
wiih  persecutions ;  and  in  the  loorld  to  come,  eternal  Hf^^ 

11.  Here  'persecutions  are  put  instead  oi  father  and  wife,  and 
every  necessary  blessing  is  preserved,  both  in  this  world,  and 
that  which  is  to  come.  Here  was  the  cause  of  persecutions : 
A  stumblingblock  to  the  cruel  Jews,  who  could  no  longer  see 
any  way  to  uphold  wars  and  fightings,  for  the  want  of  a  posterity 
of  murdering  Cains,  to  involve  the  earth  in  blood  and  oppression  : 
A  rock  of  offence  to  the  licentious  Greeks ;  and  a  mortifying  stain 


29,  3J. 


B.  III.  A  MARRIED   LIFE.  97 

to  all  flesh.      Let  it  be  particularly  noticed,   that  the  wife  is    chap,  v. 
required  to  be  forsaken  in  order  to  gain  the  reward ;  but  in  this  isa.  viii.  i4, 
reward,  althou<fh  an  hundred  fold  is  returned,  vet  the  wife  is  left  Ji^- 
out;  which  clearly  shows  that  this  relation  of  ivifc  has  no  part  32,33. 
in  Christ. 

12.  The  readiest  way  to  avoid  persecution,  would  hav'e  been, 
to  advise  those  who  professed  faith  in  Christ,  not  to  live  contrary 
to  the  children  of  this  world,  but  to  run  with  them  to  the  same 
excess  of  riot  and  ruin ;  but  far  different  is  the  humiliating 
language  of  the  Gospel. 

18.  Except  a  man  deny  himself.,  said  Jesus,  and  hate  cve^i  his 
07vn  life,  and  take  up  his  cross  daily  and  follow  me,  he  cannot 
be  my  disciple.  Take  away,  therefore,  the  precepts  of  Christ, 
and  all  obligations  of  following  his  example,  and  the  offhice  of  the 
cross,  immediately  ceases. 

14.  "  But  if  thou  marry,  said  the  Apostle,  thou  hast  not  sin-  1  Oor.  vii. 
ned  ;  and  if  a  virgin  marry,  slie  has  not  sumed."     This  evidently  ~^" 
applied  to  such  as  had  not  sufficient  faith  to  bear  a  full  cross,  i.e. 

the  earthly  minded.  But,  "  nevertheless  (adds  the  Apostle,)  such 
shall  have  trouble  in  the  flesh.''''  The  truth  of  this  latter  position 
is  so  abundantly  proved  by  experience,  that  it  entirely  excludes 
the  propriety  of  any  contradiction.  But  the  Apostle  has  here  so  Rom.  viii. 
clearly  pomted  out  the  state  of  those  who  marry  that  it  seems  as  ^>  '^• 
if  the  most  blinded  (by  nature's  darkness)  might  see  the  truth. 
"  Such  shall  have  trouble  in  the  flesh,"  and  thus,  such  are  in- 
disputably in  a  state  in  which  they  cannot  please  God.  "  For 
they  that  are  in  the  flesh  cannot  please  God." 

15.  "  But  I  spare  you,"   said  he.     This  agrees  with   what  he  ijcor.  iii.  2. 
had  told  them  before,   "  I  have  fed  you  with  milk,  and  not  with 

meat :  for  hitherto   ye  were  not  able  to  bear  it,  neither  yet  now 

are  ye  able.     But   this  I  say,   brethren,   the  tune  is   short  :  it  pj^j,    ^,|j 

remaineth,  that  both  they  that  have  wives  be  as  though  they  had  2'j-31. 

none  :  and  they  that  weep,  as  though  they  wept  not ;  and  they 

that  rejoice,  as  though  they  rejoiced  not ;  and  they  that  use  this 

world,  as  not  abusmg  it :  for  the  fashion  of  this  world  passeth 

away." 

IG.  Observe :  they  that  have  loives,  shall  be  as  though  they 
had  none  ;  and  they  that  use  this  world,  as  not  abusing  it.  Can 
this  be  said,  where  the  silent  grave  has  inclosed  the  one  and  left 
the  other  in  desolate  widowhood  1  or  where  the  souls  of  both  in- 
habit eternity  ?  Or  can  it  be  said,  where  the  tomb-stones  over 
their  bodies  have  sealed  their  separation  from  all  the  works  of 
time  ?  By  no  means,  for  lhtn  none  can  suppose  that  they  can 
"  use  the  things  of  this  world."  The  Apostle  alluded  to  the  time 
for  which  Jesus  Christ  taught  his  disciples  to  pray :  Thy  king- 
doin  come,  thy  loill  he  done  tn  earth,  as  it  is  in  heaven. 

17.  This  time  had  already  come  to  the  Apostle,  and  to  all  the 


98  INSTRUCTIONS  CONCERNING  B.  III. 

CHAP.  V.    true  fullowors  of  Clirist,  as  he  tells  them  in  the  same  epistle,  when 

speaking  of  the  idolatries,  and  fornications,  and  murmurings  of  the 

iCor.  s.      Jews,  for   which   they  were  destroyed;  saying,   "Now  all  these 

11-  things  happened  unto  them  for  examples  :  and  they  are  written 

for  our  admonition,   "  [the  followers  of  Christ,]"  upon  whom  the 

ENDS  OP  THE  AVORLD  ARE  COME." 

18.  Whatever  degree  of  indulgence  was  extended  to  some 
among  the  Gentile  nations,  who  professed  faith  in  Christ,  because 
they  were  not  able  to  bear  the  whole  truth  ;  yet  the  truth  did  not 
conceal  the  pointed  distinction  which  Christ  made  between  his 
own  true  followers,  and  tlie  children  of  this  world. 

19.  "  But,"  saith  the  Apostle,  "  I  Avould  have  you  without 
1  Cor.  vii.  carefulness.  He  that  is  unmarried  careth  for  the  things  that  be- 
3-J-.34.          Jqjjo-  to  the  Lord,  how  he  may  jsZcase  the  Lord:^^     [His  noblest 

and  principal  affections  are  there.]  "  But  he  that  is  married 
careth  for  the  things  that  are  of  the  world,  how  he  may  please  his 
wife.''''  The  loife  is  put  in  the  place  of  the  Lord,  as  the  first  ob- 
ject of  his  affections. 

20.  "  The  unmarried  woman  (i.e.  the  virgin  for  Christ's  sake,) 
careth  for  the  things  of  the  Lord,''''  [upon  whom  she  places  her  af- 
fections,] "  that  she  may  be  holy  both  in  body  and.  in  sjnrit; 
but  she  that  is  married  careth  for  the  things  oithe  world,  how  she 
may  please  her  hcsbaiid.'"  She  places  her  first  affections  upon 
her  husband,  instead  of  the  Lord. 

21.  The  same  pointed  distinction  is  made  by  Jesus  Christ  ; 
Luiie,  XX.  not  only  when  he  says  of  his  disciples,  "  They  are  not  of  the 
27-37.          xoorld,  even  as  I  am  not  of  the  world;''''  but  in   answering  the 

(.compare  ,  .^  ^ 

John.  xi.  Sadducees,  who  denied,  and  knew  not  that  he  was  the  resurrec- 
XV  4-7.  &  tio7i,  he  said,  "  The  children  of  this  icorld  marry,  and  are  given 
Coi.ii.  12,  in  marriage;  but  they  lohich  shall  be  accounted  worthy  to  ob- 
&  1  .Toiin,  tain  that  world,  and  the  resurrection  from  the  dead,  neither 
HI.  1,  2,  3.  marry,  nor  are  given  in  inarriage.  Neither  can  they  die  any 
more  ;  for  they  are  equal  unto  the  angels,  and  are  the  children 
of  Grod,  being  the  children  of  the  resurrection." 
John,  XI.  22.  Christ  declared,  "  I  am  the  resurrection  and  the   life." 

~^-  If  his  words  have  any  meaning,  then  the  children  of  the  resurrec- 

tion are  in  his  life,  and  live  in  him  ;  hence  it  follows  conclusive- 
ly, that  all  who  are  in  Christ,  neither  marry  nor  are  given  in 
marriage.  And  it  is  equally  proved,  that  all  who  marry  are  not 
in  Christ,  but  are  in  the  life  of  the  world. 

23.  After  the   Apostle  had   pointedly   shown  the   Corinthians 
the  distinction,  between   what   belonged  to  the  world,   and  what 
belonged  to  the  Lord,  so  careful  was  he  lest  they  should  stumble 
at  the  truth,  that  ho   added  :   "  And  this  I  speak  for  your  own 
35.  profit  ;  not  that  I  may  cast  a  snare  upon  you,  but  for  that  which 

is  comely,  and  that  ye  may  attend  upon  the  Lord  without  dis- 
traction." 


B.  III.  A  MARRIED  LIFE.  99 

24.  In  his  epistle  to  the  Galatla/is,  he   showed  the  cause  of  chap,  v. 
this  distraction.     It  was   the   lust  of  the   flesh,   by  which   they  g;u.  iii  i, 
were  bewitched.     They  held,   as  it  were,   the  flesh  in  their  right  ^' 
hand,  and  the  faith  of  Christ  in  their  left  ;    and  the  spirit  could 

but  feebly  plead  against  the  flesh  ;  hence  they  could  profess  to 
believe  one  thing,  and  practise  another,  and  never  practise  what 
their  own  faith  taught  them. 

25.  But  the  Apostle  prescribes  to  them  the  remedy,   when  he 

says,   "  Walk  hi  the  Spirit,  and  ye  shall  not  fulfil  the  lust  nf  oai.  v.  ic, 
the  flesh.     For  the  flesh  lusteth  against  the  Spirit,  and  the  Spirit  ^'^■ 
against  the  flesh  :  and  these  are  contrary   the  one   to  the  other  ; 
so  that  ye  cannot  do  the  things  that  ye  would." 

20.  G-enei'ation  and  regeneration  can  no  more  be  blended  than 
can  death  and  life,  for  the  life  of  the  one,  is  the  death  of  the 
other  ;  hence  the  Saviour  testified  that  "  He  that  will  save  his 
life  shall  lose  it ;  but  he  that  hateth  and  loseth  his  life,  (the  gen- 
erative life  of  this  xvorld,)  shall  find  and  keep  it  (the  regenerative 
life)  unto  life  eternal."  For  the  generative  life  is  the  living 
principle  of  this  world,  by  which  beings  are  begotten  and  born 
into  natural  life.  But  the  regenerative  life  is  the  living  principle 
of  the  superior  and  heavenly  world,  by  which  souls  are  born  into 
the  heavenly  or  angelic  life  ;  and  thereby  become  "  like  the  an- 
gels of  God  in  heaven."  Therefore,  no  faster  than  the  natural, 
generative  life  dies,  can  the  spiritual,  regenerative  life  possibly 
take  efi'ect  in  any  soul." 

27.  How  many  soever  there  were  among  the  Gentiles,  who 
professed  faith  in  Christ,  but  did  not  walk  in  the  Spirit,  but  after 
the  flesh  ;  yet  it  is  evident  that  there  was  a  certain  number,  pro- 
perly called  the  Church,  who  did  take  up  a  full  cross  against 
all  the  carnal  works  of  the  flesh,  after  the  example  of  Jesus  Christ 
and  the  Apostles. 

28.  Of  this  number  St.  Paul  wrote  to   Timothy  saying,  "Let  iTim.  v. 
not  a  widow  be   taken  into   the  number  under  threescore  years  ''^~''~' 
old,  having  been  the  wife  of  one  man,  well  reported  of  for  good 
works  ;  if  she  have  brought  up  children,  if  she  have  lodged  stran- 
gers, if  she  have  washed  the    saints'  feet,   if  she  have  diligently 
followed  every  good  woric.     But  the  younger  widows  refuse  ;  for 

when  they  have  begun  to  wax  wanton  against  Christ,  they  will 
marry  ;  having  damnation,  because  they  have  cast  ofi"  their  first 
faith." 

29.  It  is  cei'tain  then,  that  their  first  faith  which  they  had  re- 
ceived in  Christ,  was  not  to  live  after  the  common  course  of  the 
world  in  the  works  of  the  flesh  ;  else  how  could  they,  by  casting 
ofi"  their  first  faith,  have  damnation  in  marrying  1 

30.  And,  if  their  first  faith  in  Christ  did  not  require  them  to 
take  up  a  full  cross  against  every  lust  of  the  flesh,  how  could  it 
be  said,  that  when  they  would  marry,  it  was  because  they  waxed 


100  INSTRUCTIONS  CONCERNING  B.  III. 

CHAP.  V.  wanton  against  Christ  ?  For  the  whole  of  it  pointedly  shows 
what  the  faith  of  Christ  was,  and  what  it  was  that  stood  against 
Christ. 

31.  It  is  a  mistake,  therefore,  to  suppose,  that  the  nnmber 
here  spoken  of,  was  a  number  of  widows  who  were  taken  into  the 
Church  to  bo  supported  only  in  temporal  things.  It  was  not  the 
immediate  concern  of  the  spiritual  teachers  of  the  Church  to  re- 
gulate that  matter  :  but  it  belonged  to  the  deacons,  in  union  with 
the  apostles,  bishops,  or  elders,  as  may  be  seen  by  the  first  in- 
stitution, to  regulate  the  temporal  affairs  of  the  Church  at  Jeru- 
salem. 

Acts,  vi.  2-  32.  Be  that  as  it  may,  it  would  be  very  unreasonable  to  sup- 
pose, that  a  widow  having  true  faith,  who  was  a  widow  indeed, 
and  who  stood  in  need  of  temporal  support,  could  not  receive  help 
because  she  was  not  yet  sixty  years  old. 

33.  Nature  itself,  and  much  more  the  Gospel  of  perfect  justice 
and  equity  teaches,  that,  if  a  widow  of  no  more  than  thirty  years 
old,  be  in  distress,  and  stand  in  need  of  as  much  help  as  one  of 
sixty  years  old,  she  ought  to  be  relieved.  And  supposing  a  widow 
of  sixty  years  old,  who  had  true  faith,  to  have  had  even  five  hus- 
bands, would  this,  according  to  the  spirit  and  equity  of  the  Gos- 
pel, have  shut  up  the  bowels  of  compassion,  in  those  who  believ- 
ed, from  administering  to  her  necessities  ?     Certainly  not. 

34.  The  truth  is,  the  Apostle  had  here,  a  particular  reference 
to  that  certain  number  whose  faith  it  was  to  live  after  the  exam- 
ple of  Jesus  Christ,  and  not  after  the  common  course  of  the 
world.  And  he  admitted  that  all  such  as  had  already  proved 
themselves  continent,  strong  in  the  faith,  and  had  diligently  fol- 
lowed every  good  work,  might  have  a  privilege  to  enjoy  the  free 
exercise  of  their  faith  with  this  number,  where  they  might  be 
supported  in  temporal  things  also. 

35.  And  in  a  strict  sense,  this  number  only  was  properly  call- 
ed the  Church,  as  is  evident  from  the  words  of  the  Apostle  that 

1  Tim.  V.  follow  :  "  If  any  man  or  looman  that  helievcth  have  ividnws,  let 
them  relieve  them,  and  let  not  the  church  he  charged;  that  it  may 
relieve  them  that  are  ividoics  indeed.'''' 

30.  This  further  shows,  as  before  observed,  that  there  were 
those,  in  the  days  of  the  Apostles,  who  were  counted  as  believ- 
ers, who  did  not  take  up  a  full  cross,  but  more  or  less  followed 
the  common  course  of  the  world,  in  living  after  the  flesh.  And 
these  could  only  find  access  to  the  Church,  as  the  Gentiles,  under 
the  Mosaic  Dispensation,  found  access  to  the  temple  by  coming 
into  the  outer  court,  but  could  not  enter  within  the  temple. 

37.  Of  this  sort  of  believers  were  the  yoimg  widows  just  men- 
tioned, who  were  refused  admittance  into  the  Church  ;  not  only 
because  when  they  tvaxed  icanton  against  Christ  they  icould 
marry ;  but  withal  they  learned  to   be  idle,  going  about  from 


](> 


B.  III.  A  MARRIED  LIPB.  101 

house  to   house ;  tattlers  also,   and  busybodies,   speaking   things    ^^'^^^-  V- 
Avhich  they  ought  not. 

38.  It  was  for  these  and  such  like  reasons  only,  that  the  Apos- 
tle said,  "  /  7oiI/,  therefore,  that  the  younger  widows*  marry,  bear  i  Tim.  v. 
children,  guide  the  house,  give  none  occasion  to  the  adversary  to 

speak  reproachfully.  For  some  are  already  turned  aside  after 
Satan." 

39.  From  which  it  is  evident,  that  some  had  already  been 
proved,  Avhu  had  professed  to  take  up  their  cross,  and  had  turned 
aside  from  their  hrst  faith,  and  turned  against  Christ  ;  and  where- 
in they  turned  aside  after  Satan,  is  made  sufficiently  clear  by  the 
Apostle. 

40.  It  was,  therefore,  far  better  for  them  to  marry,  and  live 
after  the  common  course  of  the  world,  to  be  keepers  at  home,  to 
bear  children,  to  guide  the  house,  and  so  let  their  profession  be 
according  to  their  practice,  than  to  make  a  great  profession  of 
faith  in  Christ,  and  then  again  turn  against  him  by  their  contrary 
practice,  and  give  occasion  to  the  adversary  to  speak  reproach- 
fully. 

41.  From  what  has  been  said  concerning  the  primitive  Church, 
it  may  evidently  appear,  that  all  who  were  accoiinted  believers 
in  that  day,  did  mit,  strictly  speaking,  constitute  that  Church 
which  was  the  real  spiritual  body  of  Christ — the  temple  of  the 
living  God. 

42.  The  Apostles  were  commissioned  to  go  and  teach  and 
baptize  all  nations  ;  and  as  the  true  and  abiding  seal  of  their  di- 
vine comvLission,  they  themselves  were  first  baptized  with  the 
Holy  Spirit  and  fire.  And  being  baptized  with,  and  into  one 
and  the  same  Spirit  into  which  Christ  Jesus  was  baptized,  they 
were  able  to  follow  his  example,  and  to  teach  others  to  follow 
them,  as  they  followed  Christ. 

43.  But  were  all  the  nations  baptized  ?     Did  all  receive  their 
testimony?      Did   all  follow   the  same   example?      In  nowise,   icor. iis. 
It  is  evident  throughout  the  waitings  of  the  Apostles,  that  there 

Averc  many  unto  whom  the  preaching  of  the  cross  was  foolishness. 
And  even  many  who  believed,  or  professed  to  believe  in  Christ, 
walked  directly  contrary  to  his  example.  Of  this  sort  Ht.  Paul 
wrote,  in  his  epistle  to  the  Philippians. 

44.  After  having  exhorted  them,   "  Brethreyi,  he  ye  folloioers  Piiii  iiii7- 
of  me,  and  mark  them  which  walk  so,  as  ije  have  us  for  au  en- 
sample  :  he  adds,  for  many  walk,  of  whom  I  have  told  you  often, 

and  71010  tell  you  eve?i  tveeping,  that  they  are  the  enemies  of 
the  cross  of  Christ :  whose  end  is  destruction,  whose  God  is 
their  belly,  whose  glory  is  in  their  shame,  ivho  mind  earthly 
things^ 

*  This  word  is  the  same  as  before  translated  icidows,  and  it  is  wresting  the 
scripture  to  render  it  ivomcn. 


102  THE  ATTAINMENTS  OF  B.  III. 


CHAPTER  VI. 

THE  ATTAINMENTS  OP  THE  PRIMITIVE  CHURCH. 

CHAP.  VI.  Whatever  they  were  called,  who  professed  faith  iu  Christ, 
whether  believers,  disciples,  brethren.  Christians,  Churches,  or 
saints  ;  none,  strictly  speaking,  were  the  true  followers  of  Christ, 
but  such  as  received  his  word  and  continued  therein,  were  bap- 
tized with  the  Holy  Spirit,  were  led  by  that  Spirit,  and  followed 
the  very  example  of  Christ  Jesus  in  all  his  moral  perfections. 

2.  Christ  came  to  bring  salvation  from  sin,  and  to  release 
souls  from  the  bondage  and  condemnation  of  it  ;  and  he  taught 
his  followers  how  to  obtain  that  inestimable  prize  of  true  felicity 
and  eternal  life.  And  this  salvation,  which  is  the  very  essence 
of  all  moral  perfection,  was  attainable  only  by  keeping  all  his 
commandments,  as  he  kept  the  commandments  of  his  Father. 
.loivii,  XV.  As  Jesus  said,  "  If  ye  keep  my  commandments,  ye  shall  abide 
10-  in  my  love  ;   even  as  I   have  kept  my  Father's  commandments, 

and  abide  in  his  love." 

.3.  Hence  his  true  followers   who   copied  his   example,    could 

1  .lohn  i.      freely  testify  to  others,   "  That  which  we  have  seen  and  heard 

3-'.  declare  we  unto  you,  that  ye  also  may   have  fellowship  with  us  : 

and  truly  our  fellowship  is  with  the  Father,  and  with  his  Sou 

Jesus  Christ." 

4.  "  God  is  light,  and  in  him  is  no  darkness  at  all.  If  we 
say  that  we  have  fellowship  with  him,  and  walk  in  darkness,  we 
lie,  and  do  not  the  truth  :  But  if  we  walk  in  the  light,  as  he  is 
in  the  light,  we  have  fellowship  one  with  another,  and  the  blood 
(that  is  the  life)  of  Jesus  Christ  his  Son  eleanseth  us  from  all 
sin." 
chap.  ii.  4-  ^-  "  ^e  that  saith  I  know  him,  aJid  kcepeth  not  his  command- 
(i  ments,  is  a  liar,  and  the  truth  is  not  in  him.     But  whoso  keepeth 

his  word,  in  him  verily  is  the  love  of  God  perfected  :  hereby  know 
we  that  we  are  iu  him.     He  that  saith  he  abideth  iu  him,  ought 
himself  also  so  io  walk,  even  as  he''''  [Jesus  Christ]  '■'■ivalked,.''' 
chap,  iii.7,        G-   "Little  children,  let  no  man  deceive  you:  he  that  doeth 
8-  righteousness  is  righteous,  even  as  he"  [Jesus  Christ]  "is  righte- 

ous.    He  that  committeth  sin  is  of  the  devil ;  for  the  devil  sinneth 
from  the  beginning." 
chap.  iv.  7.   "  No   man  hath  seen   God   at  any  time.     If  we  love  one 

^'-'  13-         another,    God  dwelleth  in  us,   and  his   love   is  perfected  in  us. 
Hereby  we  know  that  we  dwell  in  him,  and  he  in  us,  becatise  he 
g"^''  ^— '     Jiatk  given  us  of  his  Spirit.     By  this  we  know  that  we  love  the 


B.  III.  THE  PRIMITIVE  CHURCH.  103 

children  of  Grod,   when  we   love  God,  and  keep   his'command-  chap.vi. 
ments.     For  this  is  the  love  of  God,  that  xoe  keep  his  command- 
meiils ;  and  his  commandments  are  not  grievous." 

8.  Here  is  the  character  of  a  true  follower  of  Christ — a  tran- 
script of  the  moral  perfections  of  the  Son  of  God — a  true  copy 
of  his  holy  life,  transcribed  by  obedience,  by  receiving  his  word, 
his  commandments,  and  his  Spirit,  and  walking  therein,  err/z  as 
he  loalked.  Herein  was  the  whole  law  fulfilled,  not  in  Christ 
Jesus  only,  but  in  every  one  of  his  true  followers. 

9.  Thus,  while  sin  and  death  reigned  from  Adam  to  l^Ioses, 
and  the  Law  brought  wrath  and  condemnation,  and  made,  as  it 
were,  the  very  life  of  the  transgressor,  offensive  to  God;  Christ 
Jesus  came  and  burst  the  bands  of  sin  and  death,  aiul  brought 
forth  the  prisoners  out  of  their  prison-houses,  and  the  captives 
out  of  their  dungeons,  saying,  in  the  language  of  the  Spirit, 
De7iy  yourselves,  a7id  folloiv  me. 

10.  And,  by  obedience  to  his  commands,  following  his  ex- 
ample, and  walking  even  as  he  walked,  salvation  from  sin  was 
obtained  by  every  one  of  his  true  followers.  They  dwelt  in  the 
love  of  God,  and  fulfilled  the  whole  Law,  to  a  much  more  per- 
fect degree  than  was  ever  done  before  on  earth. 

11.  Such  then,  were  the  nature  and  effects  of  man's  redemp- 
tion, brought  to  light  by  the  Gospel  of  Christ  Jesus,  and  mani- 
fested to  his  church,  his  true  followers,  and  members  of  his 
body,  who  saw,  and  tasted,  and  handled  of  "the  Word  of  life," 

12.  The  work  of  Redemption  by  Christ,  in  his  followers,  did 
not  consist  in  any  change  in  the  position  of  their  natural  bodies, 
but  in  the  disposition  of  their  souls.  Their  dispositions,  affec- 
tions, lives,  and  manners,  were  changed  by  the  Spirit  of  God, 
through  faith  iu  Christ,  and  obedience  to  his  law. 

13.  The  nature  and  work  of  redemption,  is  a  perfect  contrast 
to  the  nature  and  manner  of  man's  fall  from  his  primitive 
rectitude. 

14.  The  first  Adam  lost  his  union  and  relation  to  God,  by 
disobedience  to  his  righteous  law,  and  became  a  captive  to  the 
desires  and  works  of  the  flesh  ;  and  all  his  posterity,  being 
begotten  in  that  nature,  were  led  captive  by  the  same,  and  con- 
tinued to  fall  with  him,  in  the  same  line  of  disobedience. 

15.  Christ,   the  second    Adam,  who   was    manifested   as  the 
leginning  of  the  new  creaHon  in  Jesics,  and  by  whom  all  things  Heb.  i.  a. 
were  made  and  created,  did  not  come  to  condemn  mankind,  but 

to  redeem  and  save  them  from  that  which  was  their  loss  and 
separation  from  God,  and  to  create  them  aneto  in  his  likeness.        ^ph.  ii.  lo. 

16.  And  therefore  Jesus  set  the  example  of  perfect  obedience  to 
the  law  of  God  his  Father,  and  of  complete  self-denial,  and  a 
final  cross  against  all  the  carnal  desires  of  the  flesh,  and  the 
actual  works  of  natural  generation.     And  all  his  true  followers 


104  THE  ATTAINMENTS  OF  B.   III. 

CHAP.  VI.  found  tlieir  union  and  relation  to   God,  through  Christ,  in  the 
same  line  of  obedience  with  him. 

17.  And  herein  it  was,  that  he  and  his  kingdom,  and  his  true 
followers,  were  not  of  this  world.  And  herein  lay  the  secret 
cause  of  all  the  enmity  between  those  who  were  born  after  the 
flesh,  and  those  who  were  born  again,  of  the  Spirit.  For  this,  the 
very  spirit  and  life  of  Jesus  Christ  was  hated. 
.Tdhn,  iii.  18.  Clod  did  not  hate  the  world,  but  "  so  loved  the  "World, 

it^-  tliat  he  gave  his  only  begotten  Son,  that  whosoever  believeth  in 

him  should  not  perish,  but  have  everlasting  life." 

19.  He  created  man  at  the  beginning  for  his  own  honor  and 
glory;  and  in  his  first  creation,  as  he  was  made  in  the  image 
and  likeness  of  his  Creator,  there  was  nothing  in  his  soul,  or 
body,  that  was  offensive  to  the  pure  nature  of  Grod  who  created 
him.  Bat  man  received,  by  his  disobedience,  a  foul  and  rebel- 
.lus. iv. 5.  lious  spirit  against  God.,  tvhick  lusted  to  envy:  it  was  this  that 
ever  stood  in  opposition  to  God's  holy  and  pure  law,  and  was 
the  object  of  his  just  indignation. 
2Tim.  ii.  '■^^'  ^1  ^^^^^i  tlie  soul,  with  all  its  noble  affections,  was  led 

26  captive   hj  the  devil  into  sin ;  but  ever  remained  the  object  of 

God's  love,  and  became  punishable  only  as  it  yielded  to  the  in- 
fluence of  sin. 

21.  Through  the  influence  of  this  foul  and  rebellious  spirit, 
the  natural  body,  with  all  its  faculties,  became  polluted,  and 
directed  to  an  evil  use,  contrary  to  the  law  of  God.  But  the 
natural  body,  simply  considered  in  itself,  remained  the  same 
after  the  fall  as  it  was  before,  with  all  its  form,  natural  pro- 
perties and  qualities,  and  only  shared  with  the  soul  in  its  punish- 
ments, by  reason  of  sin. 

22.  The  natural  body  of  man,  comprehending  male  and  female, 
being  of  the  earth,  earthy,  and  created  for  time,  stood  in  need 
of  temporal  food  for  its  subsistence,  before  the  fall,  as  well  as 
after.  And  so  in  regard  to  the  formation  of  his  body,  and  its 
natural  properties  for  the  increase  of  posterity,  simply  considered 
in  itself,  there  was  no  change,  it  remained  the  same  after  the 
fall  as  it  was  before :  the  change  was  in  his  inclination  to  sinful 
actions,  and  in  his  obedience  thereto. 

23.  In  the  beginning  "  God  saw  every  thing  that  he  had  made, 
and  behold  it  was  very  good;"  and  He  has  never  found  any 
fault  with  his  own  work ;  but,  as  man  had  corriipted  himself  and 
the  earth,  by  reason  of  sin,  therefore  God   promised  to  create 

2  Pet.  iii.      new  heavens,  and  a  new  earth,  wherein  should  dwell  righteozis- 
?iess. 

24.  When  therefore  the  law  went  to  condemn  any  property, 
which  was  necessary  in  the  natural  creation,  as  sinful  or  unclean, 
cither  in  male  or  female,  it  was  not  because  there  was  any  evil 
in  the  thing  simply  considered  in  itself;  but  because  it  was  cor- 


13. 


B.  III.  PRIMITIVE  CHURCH.  105 

rupted,  and   must  be   redeemed  from  that  corruption  before  it  chap.  vi. 
could  ever  come  into  the  ?ieiv  creation. 

25.  The  Son  of  mauhimsclf,  who  by  regeneration  became  ih.Gjirst  neb.  iv.  15. 
horn  of  God,  and  the  lledeemer  of  mankind,  although  he  was  not 

of  this  world,  yet  he  was  foimd  in  fashion  like  other  men,  touch- 
ed with  a  feeling  of  their  infirmities,  and  tawptcd  in  all  'points 
as  they  were,  subject  to  hunger,  and  weariness,  and  stood  in  need 
of  temporal  subsistence.  But  he  "  knew  no  sin,  neither  was  guile 
found  in  his  mouth." 

26.  "  It  is  e7iottgh^''''  said  Jesus,  "  that  the  disciple  be  as  his  Mat.  x.  25. 
master,  and  the  serva7it  as  his  lord.^'     "But  every  one  that  is   Luke, vi. 
perfect,  shall  be  as  his  master."     And  in  his  prayer  to  his  Father  '^^' 

for  his  disciples,  he  says,   "  They  are  not  of  the  world,  even  as  I  John,  xvii. 
am  not  of  the  world.     I  pray  not  that  thou  shouldst  take  them      '    ' 
out  of  the  world,  but  that  thou  shouldst  keep  them  from  the  evil. 
Sanctify  them  through  thy  truth:  thy  ivord  is  truth.'''' 

27.  And  hence  the  words  of  the  x\.postle,  "  The  very  God  of  i  Thes.  v. 
peace  sanctify  tjoic  v^holly :  and   I  pray  God  your  whole  spirit  '^'^' 
and  sozil,  and  body,  he  preserved  blameless  unto  the  comi?ig  of 

our  Lord  Jesus  Christ." 

28.  The  Apostle  did  not  pray  that  God  would  change  the  form 
or  properties  of  their  bodies,  or  the  faculties  of  their  souls  from 
what  he  had  made  them  at  the  beginning  ;  nor  did  he  pray  that 
the  corruption  of  nature  might  b«  sanctified ;  but  that  their  souls 
and  bodies,  which  at  the  beginning  were  innocent,  and  lovely, 
might  be  wholly  sanctified  and  cleansed  from  sin, — the  cause  of 
every  corruption  and  offence. 

29.  Christ  Jesus  was  a  man,  who  had  no  other  bodily  appear- 
ance than  that  of  other  men.  And  his  followers  were  men  and 
women,  like  other  men  and  women,  who  possessed  all  their  for- 
mer oi'ganizations,  and  faculties  of  body  and  mind  with  which 
they  were  at  first  created.  But  the  change  which  was  wrought 
in  the  followers  of  Christ,  by  the  Gospel,  consisted  in  their  being 
saved  from  sin  ;  and  that  the  cause  of  every  offence  between  God 
and  them  was  removed. 

30.  And,  by  receiving  his  word,  and  abiding  in  it,  they  received 
his  Spirit,  and  had  power  to  become  the  sons  of  God,  and  joint- 
heirs  with  Jesus  Christ  in  his  kingdom  ;  were  freely  justified  by 
his  grace  ;  and  were  no  longer  under  the  guilt  and  condemnation 

of  the  law.     As  it  is  written,  "  There  is  therefore,  noio  no  con-  Rom.  viiL 
demnation  to  them  which  are  in  Christ  Jesus,  ivho  ujalk  not  after  ^~^^' 
the  flesh,  but  after  the  Spirit.''''     They  are  made  free  from  the 
law  of  sin  and  death,  by  the  law  of  the  Spirit  of  life  in  Christ  Jesus. 

31.  The  law  could  never  save  the  soul  from  sin  ;  and  therefore 
the  guilt  and  condemnation  of  sin  remained  ;  it  wa»  weak  through 
the  flesh,  because  those  who  were  under  it,  lived  in  the  gratifi- 
cation of  the  flesh. 


106  THE  ATTAINMENTS   OF  THE  B.  III. 

CHAP. VI.       32.  Hence  it  is  written:  "What  the  law  could  not  do,  in 
■  '  that  it  was  weak  through  the  flesh,  God  sending  his  own   Son  in 

the  likeness  of  sinful  flesh,  and  for  sin"  [^original,  by  a  sacrifice 
for  sin]  "condemned  sin  in  the  flesh;  that  the  righteousness  of 
the  law  might  he  fulfilled  in  us,  who  ivalk  not  after  the  flesh, 
hut  after  the  Spirit ^ 

33.  "For  they  that  are  after  the  flesh,  do  mind  the  things  of 
the  flesh :  hut  they  that  are  after  the  Spirit,  the  things  of  the 
Spirit.  For  to  be  carnally"  [fleshly]  "  minded  is  death  ;  but  to 
be  spiritually  minded  is  life  and  peace:  Because  the  carnal" 
[fleshly]  "  mind  is  enmity  against  God  ;  for  it  is  not  subject  to 
the  law  of  God,  neitlier  indeed  can  be.  So  then,  they  that  are 
in  the  flesh  cannot  please  God.'''' 

84.  "  But  ye  are  not  in  the  flesh,  but  in  the  spirit,  if  so  be 
that  the  Spirit  of  God  dwell  in  you.  Now  if  any  man  have  not 
the  Spirit  of  Christ,  he  is  none  of  his.  And  if  Christ  be  in  you, 
the  body  is  dead  because  of  sin  ;"  [Christ  and  sin  cannot  dwell 
together  ;  where  ho  has  the  lead  and  government  of  the  mind, 
the  body  is  dead  and  inactive  to  sin;]  "but  the  spirit  is  alive 
because  of  righteousness." 

35.  This  answers  to  what  the  Apostle  had  before  stated,  when 
he  showed   what  it   was   to  be   crucified  and   dead  with   Christ. 

Rom.  vi.  G-  "  Knowing  that  02ir  old  man  is  crucified  with  him,  that  the  body 
(>  1      "4     of  s  171''''   [not  the  natural  body,,nor  any  part  or  property  of  it] 

'■'■  might  be  destroyed.,   that   henceforth  toe  should  not  serve  siji. 

for  he  that  is  dead''''  [to  sin]  '■'■  is  freed  from  sin.'''' 

36.  "  Likewise  reckon  ye  also  yourselves  to  he  dead  indeed 
7i7ito  sin;  but  alive  unto  God  through  Jesus  Christ  our  Lord. 
Let  not  sill,  therefore,  reign  in  your  mortal  body,  that  ye 
should  obey  it  in  the  lusts  thereof.  Neither  yield  ye  your 
members  as  instruments  of^inrigliteotisncss  unto  sin;  hut  yield 
yourselves  unto  God,  as  those  that  are  alive  from  the  dead  ;  and 
your  members  instruments  of  righteousness  unto  God." 

Rom.  vi.  37.   "  For  sin  shall  not  have   dominion  over  you  ;   for  ye  arc 

11-10.  j^qI;  under  the  law,  but  under  grace.  What  then  ?  shall  we  sin 
because  we  are  not  under  the  law,  but  under  grace  V  [Gr.  Mv] 
ysvoiTo.]  Let  it  not  be.  "Know  ye  not,  that  to  whom  ye  yield 
yourselves  servants  to  obey,  his  servants  ye  are  to  ivhom  ye  obey; 
whether  of  sin  unto  death,  or  of  obedience  unfo  righteousness?" 

38.  Did  then  the  Gospel  of  Jesus  Christ  come  to  count  all 
mankind  under  grace  who  did  not  come  under  its  influence  ?  In 
nowise.  The  distinction  is  made  plain  between  those  who  arc 
yet  under  the  law,  and  those  who  are  under  grace. 

39.  "  The  law  was  given  because  of  sin,  that  the  off'ence  might 
abound,"  (i.e.  might  ]>e  made  manifest,)  and  served  as  a  school- 

Joiui,  i.  17.  master,  until  faith  and  obedience,  grace  and  truth,  were  made 
manifest  by  Jesus  Christ.     And   after  Christ   came,    those   who 


B.  III.  TRIMITIVE  CHURCH.  107 

received  liim  by  faith,   and  became  bis  by  obedience,  were  no  ci^^P- Vf- 
longer  under  that  school-master,  but  were  under  grace. 

40.  But  who  were  released  from  that  school-master  ?  Those 
who  continued  to  commit  sin,  as  some  pretend,  with  a  gracious 
reluctance  ?  Nay,  in  nowise.  For  the  Law  was  given  by  reason 
of  sin,  and  the  testimony  of  the  scripture,  is  plain  and  pointed : 
"Now  we  know  that  what  things  soever  the  law  saith,  it  saith  to  ro^.  jij. 
them  who  are  under  the  law ;  that  every  mouth  may  be  stopped,  ii*- 
and  all  the  world  may  become  guilty  before  God.'''' 

41.  And  again:   '■'■Whosoever  committeth  sin  transgresseth  iJoim, iii. 
also  the  laio  ;  for  sin  is  the  transgression  of  the  law.''"'     There-  ^' ''' 
fore  we  conclude,  that  whosoever  liveth  in  sin,  whether  he  be 

called  Grentile,  Jew,  or  Christian,  he  is  yet  under  the  guilt  and 
condemnation  of  the  Law,  and  has  no  part  in  Christ ;  neither  ri,ii.  jii.  lo. 
knoweth  him,  in  the  power  of  his  resurrection. 

42.  And,  as  the  Law  of  Moses  was  given  to  convey  the  know- 
ledge of  sin,  that  all  the  world  might  become  guilty  before  God, 
therefore,  by  the  deeds  of  the  lata,  shall  no  flesh  be  justified  in  Rom.  iii. 
his  sight.     But  by  Christ  all  that  believe,  are  jxtstified  from  all  "^^^^^  ^-^ 
things,  from  which  they  could  not  be  justified  by  the  law  of  so. 
Moses. 

43.  "  Christ  is  become  the  end  of  the  lato  for  righteousness  to  Rom.  x.  4. 
everyone  that  believeth  ;"  and  "  he  became  the  author  of  eternal  iieb.  v.  9. 
salvation  to  all  them  that  obey  him.''^     Therefore,  there  is  no 
difference;  all  who  believe  and  obey  him,  are  equally  justified 

in  his  sight,  and  equally  accepted  of  him,  whether  male  or  female, 
bond  or  free,  Jew  or  Greek;  and  "  the  righteousness  of  the  law 
is  fulfilled  in  them,  because  they  walk  not  after  the  flesh,  but 
after  the  S'piril.'''' 

44.  And  it  is  through  the  Spirit  they  mortify  and  crucify  the   Rom.  yiii. 
deeds  of  the  body,  and  live  unto  God.     '■'■For  as  many  as  are  cfahv.  is 
led  by  the  Spirit  of  God,  they  are  the  sons  of  God,''"'  and  are  not  24. 
under  the  law,  but  are  made  free,  and  set  at  liberty,  being  the 
children  of  God,  and  joint-heirs  with  Jesus  Christ. 

45.  AVhat,  then,  because  they  are  made  free  from  the  Law,   Coi.  i.so. 
by  the  Spirit  and  cross  of  Christ,  shall  they  therefore  live  any  ^^^' "'  ^^' 
longer  in  the  gratification  of  the  flesh  ?     Nay,  in  nowise ;  their 
liberty,  and  their  peace,  is  through  the  cross  of  Christ,  by  whom 

the  loorld  is  crucified  imto  them,  and  they  unto  the  world. 

46.  Hence   said   the  Apostle,    "Ye   have  been   called   unto  chap. v.  13, 
liberty:  only  use  not  liberty  for  an  occasion  to  the  flesh,  but  by  ^^■ 

love  serve  one  another.  For  all  the  law  is  fulfilled  in  this  one 
word ;   TJiou  shalt  love  thy  neighbor  as  thyself^' 

47.  For  the  greatest  reason,  then,  because  the  Spirit  of  Christ 
dwells  in  them,  by  which  the  whole  Law  is  fulfilled,  the  Apostle 
concludes,  '■'Therefore,  we  are  not  debtors  to  the  flesh,  to  live  Rom.  viii. 
after  the  flesh.''  ^^- 


108  THE  ORDER  AND  POWER  OF  B.  III. 

CHAP.  4,s_  ^nd  as  the  tree  is  hioivn  hij  its  fruit,  so  the   Spirit  by 

"       wliicli  the  primitive  Church  was  led,  was  evidently  distinguished 

by  such  fruits  as  are  briefly  summed  up  by  the  Apostle,  namely: 

Gal  V  2"     iove,  joy,2)eace,  long-suffering,  genlle-iiess,  goodness,  faith,  meek- 

23.  ness,  temperance:  against  such  there  is  no  law. 


CHAPTER  VII. 

THE  ORDER  AND  POWER  OF  THE  PRIMITIVE  CHURCH. 

Christ  Jesus  our  Saviour,  during  the  time  of  his  ministry  on 
earth,  took  great  pains  to  instruct  his  disciples,  concerning  the 
design  of  his  coming  into  the  world ;  the  nature  of  his  kingdom  ; 
the  order  and  place  in  which  he  stood,  as  the  light  of  the  world  ; 
the  salt  or  Saviour  of  the  earth,  for  their  salvation  and  redemp- 
tion; and,  for  the  same  purpose,  the  order  in  which  his  Church 
should  stand  as  his  body,  after  his  decease,  or  departure  from 
them. 
.Tohn  iii.  ^-   "  '^^  ^^^^  \xiii\\  asccnded  up  into  heaven,"  said  Jesus  Christ, 

13.  "  but  he  that  came  down  from  heaven,  even  the  Son  of  man,  who  is 

John,  xiv.    ill  heaven.     He  that  hath  seen  me,  hath  seen  the  Father.    Believe 
^-^^-  me  that  I  am  in  the  Father,  and  the  Father  in  me."     Here  was 

God  and  heaven  made  manifest  on  earth. 

chap.  iii.  3.   "The  Father  himself  loveth  the  Son,  and  hath  given  all 

^22  23       things  into  his  hand.     The  Father  judgeth  no  man :  but  hath  covi- 

26,  27.  '       mitted  all  judgment  unto  the  Son  :  that  all  men  should  honor 

the  Son,  even  as  they  honor  the  Father.     He  that  honoreth  not 

the  Son,  honoreth  not  the  Father  which  sent  him." 

4.  "  As  the  Father  hath  life  in  himself,  so  hath  he  given  to 

the  Son  to  have  life  in  himself;  and  hath  given  him  authority 

to  execute  judgment  also,  because  he  is  the  Son  of  man."     He 

is  the   Soil  of  vian,  because  he  is  the  true  descendant  and  heir 

of  man  according  to  his  original  innocent  order ;   thus  having 

inherited  the  highest  human  faculties,  and  subdued  and  devoted 

them  to  the  will  of  Grod.     He  is  the  Dispenser  of  Divine  justice, 

and   in  this  manner  takes  the  lead  and  government   of  man's 

affections,  and  is  therefore  capable  of  exercising  true  judgment, 

John  ix.  5    ^^  Opposition  to  the  ma7i  of  sin,  the  sou  of  perdition. 

xiv.  6.  5.  "As  long  as  I  am  in  the  world,"  said  Jesus,   "  I  am  the 

ii.'a!  light  of  the  world  ;  I  am  the  way,  and  the  truth,  and  the  life  :  no 


B.  III.  THE   PRIMITIVE   CHURCH.  109 

man  cometh  unto  the  Father  Ibut  by  me."     From  all  which,  it      %\^^' 

is  evident,  that  in  his  human  body  and  soul  dwelt  the  true  Christ,  '. . 

the  fullness  of  God  the  Father,  pertaining  to  man's  redemption. 

6.  Through  the  same  power  and  authority  of  the  Holy  Spirit 
with  which   Jesus  was  invested,  he   commanded  his   disciples, 
saying,  "  All  powe?-  is  given  unto  me  in  heaven  a7id  in  earth.     Go   ^g'"*'^-''^''"- 
ye  therefore,  and  teach  all  nations."     And  he  promised  to  endow 

them  with  the  same  power  to  perform  their  mission :  which  pro- 
mise he  fulfilled  on  the  day  of  Pentecost. 

7.  And,  as  his  disciples  and  immediate  followers,  stood  nearest 
to  him  in  point  of  union,  therefore  the  descent  of  the  Holy 
Spirit  was  properly  the  descent  of  the  same  anointing  that  he 
had ;  so  that  whatever  order,  lot,  or  office  he  had  received  from 
the  Father,  relative  to  the  world,  the  same  pertained  also  to  the 
Church  who  received  of  his  fullness,  and  through  them  must  be 
propagated. 

8.  Then  they  knew  in  truth,  that  the  Father  was  in  Christ,  and  .Tohn,xiv. 
he  in  them,  and  they  in  him;  and  that  they  had  both  the  Father  20. 

and  the  Son.     Then  God,  and  Christ,  and  the  Church,  became 
ONE.     And  such  as  believed  and  were  baptized  with  the  Holy  ^'^""•^"• 
Spirit,  being  of  one  heart  and  of  one  soul,  were  the  true  body  of  Kph.  i.22, 
Christ,  and  members  in  particular;  members  of  his  body,  of  his  chap.  v.  30. 
flesh,   and   of  his   bofics,    because  his    Spirit  dwelt    in    human 
tabernacles  as  his  body. 

9.  So  that,  according  to  the  measiire  of  that  Dispensation, 
the  Church  was  as  really  the  body  of  Christ, — a  body  as  really 
ANOINTED,  as  the  man  Jesus  was,  while  visible  on  the  earth; 
and  God  did  as  really  dw<!ll  in  the  one  as  in  the  other. 

10.  And,  as  Christ  was  the  only  light  of  the  world,  the  only 
salt  of  the  earth,  by  which  men  could  be  saved,  and  was  now 
really  and  actually  in  the  Church  as  his  true  body,  he  in  them, 
and  they  in  him,  and  they  were  jyerfect  in  one;  therefore  they 
were  now  the  only  light  of  the  world,  the  only  salt  of  the  earth. 

11.  Of  this  Jesus  had  told  them  while  he  was  yet  with  them, 

before  the  Holy  Spirit  was  given,  saying,  "Ye  are  the  salt  of  Mat.  v.  is, 
the  earth ;  but  if  the  salt  have  lost  its  savor,  wherewith  shall  it  ^^' 
be  salted  ?  It  is  thenceforth  good  for  nothing,  but  to  be  cast  out 
and  to  be  trodden  under  foot  of  men.     Ye  are  the  light  of  the 
world.     A  city  that  is  set  on  a  hill  cannot  be  hid." 

12.  By  which,  he  plainly  intimated  the  order  in  which  they 
were  to  stand,  with  regard  to  the  salvation  of  others,  and  that 
the  world  could  not  be  saved  without  them.  And  as  the  salt  of 
the  earth  is  the  only  saviour  of  the  body,  that  is  the  members  of 
the  Church,  so  all  the  salvation  that  was  within  the  reach  of  the 
world,  was  in  the  Church,  and  the  Church  remained  to  be  the 
only  true  Saviour  of  the  world,  according  to  the  sayings  of 
Christ  Jesus. 


110  THE  ORDER  AND  POWER  OF  B.  III. 

c^^P-  13.  "  Yet  a  little  while,  and  the  world  seeth  me  no  more ;  but 

"       ye  see  me :  because  I  live,  ye  shall  live  also.     And  now  I  am  no 

John,  xiv.    more  in  the  world.  '  And  the  glory  which  thou  gavest  me,  I  have 

livn.  11  22    given  them ;  that  they  may  be  one,  even  as  we  are  one :  I  in 

23.       '    '  them,  and  thou  in  me." 

14.  Hence  the  Church  was  in  possession  of  what  Christ  called 
the  keys  of  the  kingdom  of  heaven ;  for  heaven  was  really  upon 
earth,  vi  them,  and  they  sat  in  heavenly  places,  icith  Christ 
Jesus.     And  this  order  Jesus  gave  them,  when  he  said  to  the 

Mat.  xviii.    Church,  "  Verily  I  say  unto  you,  whatsoever  ye  shall  bind  on 
^^'~'^'         earth,  shall  be  bound  in  heaven;  and  whatsoever  ye  shall  loose 
on  earth,  shall  be  loosed  in  heaven." 

15.  "Again  I  say  unto  you,  that  if  two  of  you  shall  agree 
on  earth,  as  touching  any  thing  that  they  shall  ask,  it  shall  be 
done  for  them  of  my  Father  which  is  in  heaven.  For  where  two 
or  three  are  gathered  together  in  my  name,  there  am  I  in  the 
midst  of  them." 

16.  Now,  although  the  world  could  see  the  Son  of  man  no 
more  in  the  body  or  flesh  of  Jesus,  yet  his  power,  which  he  had 
while  visible  on  earth,  was  not  diminished  in  his  followers,  but 
increased,  according  to   his  promise,  "Verily,  verily,  I  say  unto 

.^o  n,  XIV.  y^^^  jjg  ^-^^^  believeth  on  me,"  [and  keepeth  my  command- 
ments,] "the  works  that  I  do  shall  he  do  also;  and  greater 
works  than  these  shall  he  do;  because  I  go  unto  my  Father." 

17.  And  that  power  was  not  diminished  after  Jesus  left  the 
world;  the  true  and  real  mevibers  of  the  Church  or  body  of 
Christ,  had  the  same  power  on  earth  that  Jesus  had ;  according 

John,  XX.     to  his  words,  "  Whose  soever  sins  ye  remit,  they  are  remitted  unto 
^^-  them;  and  whose  soever  sins  ye  retain,  they  are  retained^ 

18.  Hence  says  the  Apostle  to  the  Corinthians,  "  To  whom  ye 
10.              forgive  any  thing,  I  forgive  also :  for  if  I  forgave  any  thing,  to 

whom  I  forgave  it,"  [Gr.  5(A  i^fJi-aj,]  hy  you  "forgave  I  it,  in  the 
iCor. V. 4  person  of  Christ."  And  again,  "In  the  name  of  our  Lord 
5.  Jesus  Christ,  when  ye  are  gathered  together,  and  my  spirit,  with 

the  power  of  our  Lord  Jesus,  to  deliver  such  an  one  to  Satan." 

19.  Thus  it  is  evident  that  the  Church  and  messengers  of 
Christ  stood  in  his  very  character,  and  acted  by  the  very  same 
spirit  and  power  of  the  Lord  Jesus,  which  he  had  received  from 
his  Father,  and  given  unto  them.  Whatsoever  they  taught,  was 
taught  of  God;  and  whosoever  received,  despised,  or  rejected 
them,  received,  despised,  or  rejected  not  man,  but  God. 

1  Thes.  iv.        20.  Henco  the  words  of  the  Apostle,  "  God  hath  not  called  us 

'  '  to  uncleanness,  but  unto  holiness.     He,  therefore,  that  despiseth, 

[or  rejecteth,]    despiseth   [or  rcjecteth]   not  man,  but   God." 

J"'»"'Xii.      "He  that  rejecteth  me,  said  Jesus,  and  receiveth  not  my  words, 

'    *         hath  one  that  judgeth  him:  the  WORD  that  I  have  spoken,  the 

same  shall  judge  him  in  the  last  day.     For  I  have  not  spoken  of 


B.  III.  THE  PRIMITIVE  CHURCH.  Ill 


CHAP. 

vir. 


myself;  but  the  Father  which  sent  me,  he  gave  me  a  commaucl- 
ment  what  I  should  say,  and  what  I  should  speak." 

21.  And  whatsoever  Jesus  Christ  spake  of  himself,  pertained 
also  to  his  followers ;  for  all  that  the  Father  gave  unto  him,  he 
gave  unto  them,  even  eternal  life;  as  he  expresses  it  in  his 
address  to  the  Father. 

22.  "Now  they  have  known  that  all  things,  whatsoever  thou  John.  xvii. 

-«-.  7"S'   vC  IT 

hast  given  me,  are  of  thee.  For  I  have  given  unto  them  the  is^ctad, ' 
ivords  which  thou  gavest  me,  and  they  have  received  them.  I  --'  ^^■ 
pray  for  them,  I  pray  not  for  the  world.  Sanctify  them  through 
thy  truth ;  thy  ^vord  is  truth.  As  thou  hast  sent  me  into  the 
world,  -even  so  have  I  sent  them  into  the  tvorld.  Neither  pray  I 
for  these  alone,  but  for  them  also  which  shall  believe  on  mo 
through  their  loord.  And  the  glory  which  thou  gavest  me,  I 
have  given  them ;  that  they  may  be  one,  even  as  we  are  one :  I 
in  them,  and  thou  in  me,  that  they  may  be  made  perfect  in  one; 
and  that  the  world  may  know  that  thou  hast  sent  me,  and  hast 
loved  them,  as  thou  hast  loved  ?«e." 

2-3.  In  the  same  order  in  which  his  Father  had  placed  him, 
he  also  placed  them,  as  his  joint  body,  and  endowed  them  with 
the  same  power  and  authority. 

24,  "Verily,  verily,  I  say  unto  you.  He  that  recciveth  whom-  joim,  xiii. 
soever  I  send,  receiveth  me  ;  and  he  that  receiveth  me,  receiveth  '^J'  %^^' 
him  that  sent  me.     As  my  Father  hath  sent  me,  even  so  send  I 
you.''''     Then,  as  the  Father  was  revealed  in  Christ;  so  in  the 

same  manner  is  Christ  revealed  in  his  Church,  as  his  true  body. 
And  as  God  is  the  Head  of  Christ ;  so  is  Christ  Jesus  the  Head 
of  his  Church, 

25,  And  as  whatever  was  done  by  Christ,  was  done  by  the 
Father;  so,  whatever  is  done  by  the  true  Church  and  body  of 
Christ,  is  done  by  Christ  himself. 

26,  And  as  the  Father  judged  no  man,   but  committed  all  Joim.v.  22. 
judgment  to  the  Son;   so  in  like  manner,  when   the  Son   had 
finished  the  work  on  earth  which  was  given  him  to  doj  he  com- 
mitted all  judgment  to  the  saints,  in  whom  he  promised  to  dwell, 

and  out  of  the  Church  he  judgeth  no  man.     Know  ye  not,  saith  icor.vi.2, 
the  Apostle,  that  the  saints  shall  judge  the  world'? 

27,  And  as  '■'■no  man  hath  seen  God  at  any  time;  but  the 
only  begotten  Son,  who  is  in  the  bosom  of  the  Father,  hath  de- 
clared him;"  so  no  man  hath  seen  the  Son  in  his  glorified  state, 
at  any  time ;  but  his  only  begotten  saints,  who  are  in  him,  and 
he  in  them,  they  have  declared  him  in  his  true  character.  God 
is  a  Spirit,  and  cannot  be  seen,  known,  or  worshipped,  but  by 

and  in  the  Spirit,     "  For  the  things  of  God  knoweth  no  man,  hut  1  Cor.  ii. 
the  Sjnrit  of  God." 

28,  Then,  as  Christ,  that  is,  the  Anointing  Spirit,  with  which 
Jesus  was  anointed,  alone  really  knew  the  Father,  being  a  quick- 


112  THE  ORDER  AND  POWER  OP  B.  III. 

•^^^^P-      ening  Sjnrit,  one  with  the  Father ;  it  is  evident  that  no  man  can 
'        know  the  things  of  Christ,  but  by  the  Spirit  of  Christ,  which 
Spirit  is  in  all  his  truly  begotten  followers. 

29.  The  Church,  or  body  of  saints,  which  Christ  himself  had 
spiritually  begotten,  which  were  in  his  bosom,  as  he  was  in  the 
bosom  of  the  Father,  was  the  only  salt  of  the  earth — the  light  of 
the  world — the  only  house,  or  temple  of  the  living  God  on  earth, 
and  the  only  pillar  and  ground  of  truth  among  men :  therefore  it 
was  impossible  for  any  soul  to  find  God  or  Christ  to  salvation, 
in  any  other  place,  or  through  any  other  medium,  than  through 
the  Church,  or  saints,  the  true  members  of  his  body,  in  which  he 
dwelt. 
Acts,  X.  1-  30.  This  is  clearly  proved  by  the  case  of  ^^  Cornelius,  the 
'''  centurion,  a  devout  man,  and  one  that  feared  God  with  all  his 

house,  which  ^ave  much  alms  to  the  people,  and  prayed  to  God 
alway."  But  he  was  not  yet  saved.  And  the  angel  who  came 
to  Cornelius,  could  inform  him  that  his  prayers  and  alms  were 
come  up  for  a  memorial  before  God,  and  intimate  to  him  that  he 
was  not  yet  saved,  and  that  in  order  to  obtain  salvation,  he  must 
send  for  Simon  Peter. 

31.  But  why  could  not  the  angel  administer  salvation  to  him, 
without  being  beholden  to  Peter?  The  truth  is,  it  was  not  in 
his  power ;  that  power  was  committed  unto  the  Church,  as  hath 
been  shown. 

32.  Salvation  was  only  in  and  by  Christ,  and  Christ,  from  the 
beginning,  had  not  taken  on  him  the  nature  of  angels,  but  the 
seed  of  Abraham,  and  was,  and  still  continued  to  be  manifested 
in  the  flesh,  and  dwelt  in  his  temple  or  earthly  tabernacle,  where 
he  promised  to  dwell. 

33.  Therefore  the  most  that  the  angel  could  do  for  this  devout 
man,  was  to  inform  him  where  he  could  find  an  entrance  into  the 
kingdom  of  heaven,  and  direct  him  to  that  temple,  or  habitation 
of  God,  from  which  the  law  of  the  Spirit  of  life  in  Christ  Jesus 
could  be  •ommunicated. 

34.  And  as  Peter  was  a  real  member  of  the  body  of  Christ, 
who  had  Christ  the  Word  and  power  of  salvation,  and  eternal 
life  dwelling  in  him,  according  to  the  work  of  that  day,  with 
authority  to  transmit  the  same  to  others ;  therefore  the  angel 

^o'^'f;'^''  said  to  Cornelius,  "Send  men  to  Joppa,  and  call  for  Simon, 
whose  surname  is  Peter,  who  shall  tell  thee  words,  wherehy  thou 
and  all  thy  house  shall  be  saved.^'' 

35.  And,  when  Peter  came  to  Cornelius,  and  those  who  were 
with  him,  and  preached  unto  them  that  Word,  which  he  had  in 
him,  which  God  had  appointed  to  be  the  judge  of  both  quick  and 
dead,  the  Holy  Spirit  fell  on  them,  as  it  did  on  the  Apostles  at 
the  beginning ;  and  they  were  translated  from  darkness  to  light, 
and  from  the  power  of  Satan  into  the  kingdom  of  heaven  upon  earth. 


B.  III.  THE  PRIMITIVE  CHURCH.  113 

36.  By  this  circumstance,  together  with  what  has  been  said,      "^y^"^' 
it   is  verified   beyond  all    contradiction,  that   unto    tlie   angds 


God  hath  not  subjected  the  world  to  come,  or  the  building  of  his  neb.  ii.  5. 
habitation  among  men.     Nor  was  there  any  angel,  or  spirit,  in 
heaven  or  on  earth,  that  could  open  and  administer  the  true  way 
and  power  of  salvation  and  eternal  life,  but  that  Spirit  and  power 
which  abode  in  the  Church. 

87.  It  was  in  the  Church  that  Christ  was  set  upon  the  right  Compare 
hand  of  the  Father,  in  heavenly  places,  far  above  all  principality  wuhi;o-23. 
and  power,  and  might,  and  dominion,  and  every  name  that  is 
named,  not  only  in  this  world,  but  in  that  which  is  to  come. 
Here  God  the  Father  put  all  things  under  his  feet,  and  "  Christ 
was  given  to  be  the  Head  over  all  things  to  the  Church,  which  is 
his  body,  the  fulness  ot  him  that  filleth  all  in  all." 

38.  And  that  the  Church  was  the  only  medium,  through  which 

the  Grospel  of  salvation  and  eternal  life  could  be  administered  to  3.    '  " 
mankind,  is  also  manifest  from  the  conversion  of  Saul  of  Tarsus, 
while  on  his  way  to  Damascus,  breathing  out  threatnings  and 
slaughter  against  the  disciples  of  the  Lord,  when  he  was  arrested 
by  a  shining  light. 

39.  Christ  is  the  true  light,  who,  coming  into  the  world, 
enlighteneth  every  man.  But  the  light  that  shone  upon  Saul 
blinded  him:  and  moreover  no  man  can  even  ca/Z  Jesus  Lord, 
and  much  less  see  him,  but  by  the  Holy  Spirit.  And  Saul 
neither  received  his  sight,  nor  the  Holy  Spirit,  until  three  days 
after,  when  he  received  both,  through  Ananias  a  member  of 
Christ's  body. 

40.  But  Saul  himself  relates  his  seeing  a  visioji,  and  hearing  a 
twice,  saying,  "  Said,  Saul,  v;hy  persecutest  thou  meV   No  doubt 

Paul  saw  a  vision  of  Jesus,  But  who  was  he  then  persecuting  ?  ■'^cts,  ix.  <!. 
Not  that  light  that  struck  him  blind,  nor  that  voice  that  reproved 
him.  These  he  respected  as  the  glory  and  voice  of  the  Lord,  as 
much  as  his  fathers  had  respected  the  cloud  of  glory  which  cov- 
ered the  mercy-seat;  but  Christ  in  his  real  habitation  he  had 
not  respected,  but  persecuted  him  in  the  true  members  of  his 
body, 

41.  He  had  persecuted  Christ  in  Stephen  the  martyr,  and  he 
had  persecuted  him  in  those  men  and  women,  whom  he  had 
hauled  forth  and  committed  to  prison.  And  it  was  only  in  the 
members  of  Christ,  that  he,  or  any  other,  could  either  love  or 
hate  him,  bless  or  curse  him,  receive  or  reject  him;  according 

to   Christ's  own  words :    Verily  I  say   unto  you,   Inasmuch  as  Mat.  xxv. 
ye  have  done  it  unto  one  of  the  least  of  these  my  hrethren,  ye  have  ''^'  ^^■ 
done  it  unto  me. 

42.  And  therefore,  as  Christ  dwelt  nowhere  for  true  salvation 
to  men,  but  in  his  living  witnesses,  the  vision  could  only  direct 
him  where  to  find  Christ,  and  through  whom  he  must  receive  his 


114  THE  ORDER  AND  POWER  OF,  &0.  B.  III. 

^Y^^-  instructions,  saying,  ^^  Arise  and  go  into  the  city,  and  it  shall 
'  he  told  thee,  lohat  thou  mnst  do.'''' 
Acts,ix.6,  43_  When  therefore  Saul  was  obedient  to  the  heavenly  vision, 
and  A^ianias  also  followed  the  instructions  which  he  had  received 
through  another  vision,  and  actually  laid  his  hands  on  S>aul,  in 
the  very  Spirit  and  power  of  that  Jesus  Christ  whom  he  had  seen 
in  vision  on  the  way,  then  Saul  received  his  sight,  and  was  filled 
with  the  Holy  Spirit;  and  then,  and  not  till  then,  did  he  know 
Christ ;  and,  abiding  certain  days  with  the  disciples,  straightway 
he  preached  Christ  in  the  synagogues,  that  he  is  the  Son  of 
God. 

44.  It  is  evident,  that,  by  finding  his  union  to  Ananias,  a 
member  of  the  Church,  he  found  his  union  to  Christ,  and  be- 
came himself  a  member  of  Christ's  body,  and  a  joint-heir  to  the 
promised  inheritance.  And  thus,  having  Christ  in  him,  he  was 
thereby  qualified  to  preach,  among  the  Gentiles,  the  same  Gos- 
pel of  salvation  and  eternal  life,  and  to  administer  the  same  to 
others,  which  he  himself  had  received,  not  as  of  man's  wisdom, 
but  as  a  medium  of  revelation,  through  the  Divine  Spirit  of 
Christ. 
Gni.  i.  11.  45,  Hence  he  says  to  the  Galatians :  "I  certify,  brethren,  that 
the  Gospel  which  was  preached  of  me,  is  not  after  man.  For  I 
neither  received  it  of  man,  neither  was  I  taught  it,  but  by  the 
revelation  of  Jesus  Christ." 

4G.  And  in  the  same  sense  the  Galatians  received  him,  not 

as  man,  but  "  as  an  angel,  even  as   Christ  Jesus.''^      And  to 

chap.  iv.       the  Thessalonians  he  says,  "  When  ye  received  the  word  of  God 

1  Tiies.  ii.     which  ye  heard  OF  us,  ye  received  it  not  as  the  word  of  men,  but 

13>  14.         (as  it  is  in  truth)  the  word  of  God.     For  ye  became  followers  of 

the  churches  of  God,  which  in  Judea  are  in  Christ  Jesus." 

47.  Thus  the  Gospel  of  salvation,  in  its  spirit  and  power,  was 

conveyed  from  the  living  witnesses  and  members  of  Christ's  body, 

to  those  who  had  it  not ;  and  among  those  who  received  faith, 

the  younger  copied  the  example  of  the  elder;  and  by  the  one 

undivided  Spirit  which  they  received,  they  became  one  in  Christ, 

as  Christ  and  God  are  one. 

Col. i. 2.5-         48.  It  was  "the  ¥/ord  of  God,  even  the  mystery,  which  had 

3."       ■  "'    been  hid  from  ages,  and  from  generations,  that  was  made  mani- 

2Cor. iv.6,  fest  uuto  the  saints — which  is  Christ  in  you,  saith  the  Apostle, 

the  hope  of  glory  ;  the  mystery  of  God,  and  of  the  Father,  and 

of  Christ ;  in  lohovi  are  hid  all  the  treasiires  of  toisdom  and 

knowledge.''''      And   this   treasure   was    committed   to   earthen 

vessels. 

49.  Then,  where  else  could  that  wisdom  and  knowledge  be 
found,  but  in  that  mystery  ?  and  where  could  that  mystery  be 
found,  but  in  those  earthen  vessels  to  whom  it  was  committed  ? 
There  is  no  salvation  in  any  other,  but  m  Christ  Jesus,  as  it  is 


B.  III.  THE  RISE  AND   DOMINION  OF,  &C,  115 

written,  "  For  there  is  no  other  name  under  heaven,  given  amoncc     chap. 

VIII 

men  whereby  we  must  be  saved." 


50.  And  as  Christ  Jesus  was  revealed,  and  made  manifest  for  Acts,  iv. 
salvation,  in  his  saints  only,  and  unto  them  was  committed  all  ^^' 
power  to  remit  and  retain  sin,  and  all  that  pertained  to  eternal 

life  and  godliness  ;  therefore,  without  the  boundary  of  the  Church, 
true  salvation  was  never  found;  nor,  separate  from  it,  could  one 
soul  ever  find  deliverance  from  the  reigning  power  of  sin. 

51.  And  hence  the  words  of  St.  Peter  are  verified:  "Accord-  2  Pet.  i.  3. 
ing  as  his  divine  power  hath  given  unto  us  all  things  that  per- 
tain unto  life  and  godliness,  through  the  knowledge  of  him  that 

hath  called  us  to  glory  and  virtue."     And  hence  also  those  of 

St.  John:  "We  know  that  we  are  of  God,  and  that  the  whole 

world  lieth  in  wickedness.     And  we  know  that  the  Son  of  God   19, "20?'^' 

is  come,  and  hath  given  us  an  understanding,  that  we  may  know 

him  that  is  true;  and  toe  are  in  him  that  is  true,  evoi  in  his  So7i 

Jesus  Christ.     This  is  the  true  God,  and  eternal  life. 


CHAPTER  VIII. 

the  rise  and  dominion  of  antichrist  predicted. 

It  is  certain  that  neither  Christ  nor  the  Apostles  expected  the 
continuance  of  that  order  and  power,  in  which  the  primitive 
Church  stood  ;  for  the  order  of  its  foundation  was  not  completed ; 
but  on  every  occasion,  spoke  of  the  work  in  which  they  were 
engaged,  as  not  only  subject  to  be  corrupted,  but  plainly  fore- 
told that  it  would  be  supplanted,  by  a  false  spirit  and  power, 
which  would  prevail  against  the  truth,  and  overcome  the  saints 
for  a  certain  limited  time. 

2.  And  in  this,  the  spirit  of  prophecy  which  was  in  them,  agreed 
with  the  predictions  of  the  Prophets,  who  had  spoken  of  the  suf- 
ferings of  Christ,  and  of  a  beastly  dominion  that  would  arise, 
and  make  war  against  the  saints  of  the  Most  High,  and  overcome 
and  triumph  over  them  for  a  season,  before  the  ultimate  glory  of 
Christ's  kingdom  should  be  fully  established. 

3.  The  Prophet  Daniel  gives  a  very  plain  and  striking  repre- 
sentation of  this,  in  opening  Nebuchadnezzar's  vision  of  the  A 
image,  which  represented  four  oppressive  kingdoms,  or  earthly 
governments,  the  last  of  which  was  to  be  more  universally  des- 
tructive to  the  saints  than  any  of  the  former. 


Dan.  ii.  31- 


116 


THE  RISE  AND  DOMINION  OF 


B.  III. 


CHAP. 
VIII. 


Daii.  vii. 


chap.  ix.  & 

xii. 


Ezekiel 
xxxviii.  & 
xjLxix. 


J\Iat.  xxiv 
JNIark,  xiii. 
&  Luke, 
xxi. 


2  Tfies.  ii. 

."J. 

1  Tim.  iv. 

1. 


Rev.  ii.  iii. 


Rev.  xiii. 


Rev.  xvii. 


4.  The  same  was  also  shown  by  the  vision  of  four  great  beasts, 
the  last  of  which  was  dreadful  and  terrible,  and  prefigured  an 
oppressive  power  that  was  to  devour  the  whole  earth,  and  tread 
it  down,  and  break  it  in  pieces. 

5.  To  Daniel  also  was  pointed  out  the  cutting  off  of  the  Mes- 
siah ;  the  taking  away  of  the  daily  sacrifice ;  the  setting  up  of 
the  abomination,  which  would  make  the  truth  desolate  ;  and  the 
period  of  time  it  would  stand.  And  most  of  the  Prophets,  par- 
ticularly Ezekiel,  have  spoken  of  the  same  things. 

G.  Christ  Jesus,  in  his  instructions  to  his  disciples,  is  very 
pointed,  in  showing  them,  not  only  that  his  work  of  that  day 
would  be  supplanted,  but  by  whom,  and  in  what  manner  it  would 
be  effected. 

7.  He  forewarns  them  of  the  coming  of  false  christs,  [i.e. 
antichrist,]  and  false  prophets,  who  would  shew  signs  and  won- 
ders, and  if  it  were  possible,  deceive  the  very  elect;  that  many 
(not  a  few)  would  come  in  his  name,  saying  /  am  Christ,  and 
would  deceive  many. 

8.  He  also  forewarns  them  that  Jerusalem  [literally  and 
spiritually]  would  be  compassed  about  with  armies,  and  finally 
taken;  and  that  the  abomination  of  desolation  spoken  of,  would 
be  set  up. in  that  very  city  which  the  saints  had  possessed,  and 
from  which  they  should  flee  as  from  the  deepest  sink  of  cor- 
ruption. 

9.  And  St.  Paul,  in  his  epistle  to  the  Thessalonians,  concern- 
ing the  day  of  Christ's  second  coming,  says,  ''That  day  shall 
not  come,  except  there  come  first  a  falling  away."  And  to  Tim- 
othy, the  Apostle  wrote  of  the  Spirit's  speaking  expressly,  that 
in  the  latter  times  some  would  depart,  [or  stand  off]  from  the 
faith,  giving  heed  to  seducing  spirits  and  doctrines  of  devils. 

10.  St.  John  also,  in  the  latter  days  of  his  time,  represents 
the  true  Church,  in  his  book  of  Revelation,  as  already  swiftly  on 
the  decline,  as  may  be  seen  by  his  solemn  warnings  to  the  seven 
churches  of  Asia. 

11.  He  likewise  describes  the  growing  power  of  corruption  and 
oppression,  under  the  figure  of  two  wild  beasts,  the  first  as  com- 
ing up  out  of  the  sea,  and  the  second  out  of  the  earth,  which  ex- 
ercised all  the  power  of  the  first,  to  show  the  continuance  of  the 
same  beastly  power  in  another  form. 

12.  And  lastly,  he  represents  his  whole  compound  of  mon- 
strous wickedness,  under  the  figure  of  a  scarlet  colored  beast, 
whose  power  was  universal,  carrying  a  '■'■Mother  of  Harlots,^'' 
with  whom  the  kings  of  the  earth  committed  fornication  and  lived 
deliciously. 

13.  It  is  clearly  manifest,  from  all  that  is  recorded  in  Church 
History,  that  such  an  apostasy  did  take  place,  as  entirely  ex- 
cluded the  Spirit  and  power  of  Christ  from  what  was  called  his 


B.  III. 


ANTICHRIST  PREDICTED. 


117 


Church,  and  that  a  false  spirit  and  power  prevailed  in  that  church, 
for  many  ages,  after  the  days  of  the  Apostles. 

14.  But  it  may  be  asked,  whether  this  church  really  descended 
from  the  primitive  Church  of  Christ,  and  had  still  a  measure  of 
the  same  Spirit  ?  or  whether  it  originated  wholly  from  another 
source?  or  whether  God  had  a  people  in  that  Church,  distinct 
from  the  main  body  of  professors  ?  or  whether  there  was  a  pure 
Church  preserved  on  the  earth,  vested  with  the  Apostolic  power, 
altogether  distinct  frgm  that  corrupt  body  ?  These  are  questions 
which  have  furnished  matter  of  great  debate,  and  many  re- 
searches ;  but  could  never  be  decided  by  all  the  powers  of  argu- 
ment. 

15.  For  the  prophecies,  being  mostly  sealed  up  under  the 
figurative  language  of  the  inspired  writers,  were  liable  to  any  ap- 
plication which  the  ingenuity  of  the  learned  might  contrive ;  they 
were  therefore  not  intended  to  be  understood,  any  faster  than 
they  were  actually  fulfilled,  that  the  truth  of  things  might  be 
established  by  an  appeal  to  matters  of  fact.  As  said  the  angel 
to  the  prophet  Daniel,  "Go  thy  ivay  Daniel ;  for  the  icords  are 
closed  up  and  sealed  till  the  time  of  the  end." 

IG.  Therefore,  as  '■'■the  time  of  the  e?id"  is  actually  come,  in 
which  those  predictions  concerning  antichrist  have  had  their  time 
and  accomplishment,  it  will  be  proper  and  necessary  to  discover 
the  true  source  and  influence  of  that  false  power  called  antichrist, 
by  which  the  nations  and  kingdoms  of  the  earth  were  deceived  for 
ages,  and  brought  into  bondage  the  most  wicked  and  oppressive : 
and  by  which  the  cause  of  true  virtue  was  trodden  under  foot, 
■  and  became  unknown;  that  now  "  f Ae  thoughts  of  many  hearts 
may  he  revealed." 

17.  Many  persons  have  supposed  that  a  true  Church  of  Christ 
existed  through  all  the  dark  and  deplorable  reign  of  antichrist ; 
and  ecclesiastical  writers  have  labored  much  to  prove  this  posi- 
tion, and  to  trace  out  such  a  church  in  the  line  of  certain  indi- 
viduals and  sects,  to  the  Reformation.  While  the  Catholics  have 
maintained  that  their  institution  was  the  legitimate  descendant 
from  the  primitive  Church,  and  that  therefore,  it  has  been  the 
true  and  infallible  Church  to  this  day.  But  all  their  labor  could 
never  prove  that  which  is  so  utterly  inconsistent  with  the  predic- 
tions of  Christ  and  his  Apostles,  and  with  the  authentic  facts 
which  will  be  brought  to  light  in  the  succeeding  pages, 

18.  Let  the  candid  reader  bear  in  mind,  first,  that  Jesus  Christ 
predicted  to  his  disciples:  "The  days  will  come  when  ye  shall 
desire  to  see  one  of  the  days  of  the  Son  of  man,  and  ye  shall  not 
see  it.  Then,  if  any  man  shall  say  to  you,  Lo  !  here  is  Christ, 
or  Lo  !  he  is  there  ;  believe  him  not.  Behold  he  is  in  the  desert ; 
go  ye  not  forth.  Behold  he  is  in  the  secret  chamber ;  believe 
it  not.     Go  not  after,  nor  follow  them." 


CHAP. 

via. 


Acls,  XX. 
20.  30. 
2  Pel.  ii.  1, 
10,  14. 
cliap.  iii-  3, 
4 

1  .lohn,  ii. 
IS   iv.  3. 

2  John,  7. 
Jucic,  4.  18. 
Dan.  xii. 


I.uke,  ii. 
35. 


Mat  xxiv. 
23,  24. 

Luke,  xvii. 
22,  23. 
xxi.  8. 


118 


THE  RISE  AND  DOMINION  OP,   &C. 


B.  III. 


CHAP. 

VIII. 


Col.  i.  27. 

]\Iark,  xiii. 
14. 


2  The.^.  ii. 
34. 


19.  Then,  if  there  was  a  time  when  Christ  could  nowhere  be 
found  on  earth,  and  that  none  could  be  believed  nor  followed  upon 
the  ground  of  such  a  testimony,  it  follows  conclusively,  that 
neither  a  true  Church,  nor  any  messenger  who  possessed  the  real 
Christ  could  be  found  on  earth  during  that  time.  For  the  Church 
is  his  visible  body.  Therefore,  if  Christ  had  had  a  true  Church, 
he  could  certainly  have  been  found  in  that  Church ;  his  Divine 
Spirit  must  have  been  in  it,  as  "his  body."  Those  only  who 
have  "Christ  in  them  as  the  hope  of  glory,"  can  say  in  truth, 
"Lo  !  here  is  Christ." 

20.  Now  as  this  time  was  to  follow  "  the  abomination  of  deso- 
lation, being  set  up  and  standing  where  it  ought  not,"  it  is  evi- 
dent that  this  is  the  abomination  of  antichrist,  or  "man  of  sin," 
being  set  up,  and  standing  in  the  Church  which  possessed  the 
Christian  name,  which  was  truly  "standing  where  it  ought  not." 
The  candid  mind  cannot  reasonably  suppose  that  this  would  refer 
to  the  setting  up  of  the  Roman  idols  in*the  temple,  and  the  de- 
solation of  Jerusalem,  except  as  a  figure  of  the  setting  up  of  anti- 
christ by  the  same  people. 

21.  For  when  we  consider  the  abominable  wickedness  of  the 
Jews,  and  their  crucifying  the  Saviour,  rejecting  his  Grospel,  and 
persecuting  his  followers,  we  must  see  that  their  desolation  was 
just;  therefore,  it  stood  where  it  ought,  instead  of  where  it  ought 
not.  Hence,  from  these  premises,  it  incontestibly  follows  that 
so  long  as  antichrist,  with  his  abominations,  that  make  souls 
desolate  of  the  power  of  salvation,  was  set  up  and  dwelt  in  the 
great  orthodox  church,  and  by  its  power  prevented  any  people 
from  maintaining  the  order  and  power  of  the  Primitive  Church, 
Christ  could  not  possibly  have  a  true  Church  on  earth. 

22.  Secondly.  Let  the  reader  candidly  consider  the  facts 
brought  to  light  in  the  succeeding  pages,  taken  from  the  most 
authentic  histories,  and  from  the  confessions  of  all  the  diiferent 
sects  which  have  sprung  up,  since  Pope  Leo  was  established,  and 
he  will  easily  see,  that  not  one  of  them  all  maintained  the  cha- 
racter of  the  primitive  Church.  Although  some  of  those  called 
heretics,  for  a  time  supported,  in  a  good  degree,  the  principles 
of  primitive  Christianity,  yet  they  soon  became  corrupted,  and 
all  finally  fell  into  union  with  the  kingdom  of  antichrist,  and  be- 
came blended  with  the  world. 

23.  And  it  is  clearly  evident,  that  the  great  popular  sects, 
Avhether  Catholic  or  Protestant,  have  been  founded  and  governed 
by  those  principles  which  are  as  opposite  to  the  faith  and  princi- 
ples of  the  Grospel  of  Christ,  as  the  spirit  of  the  corrupt  world,  is 
to  the  spirit  of  the  heavenly  world,  and  as  contrary  as  is  the  flesh 
to  the  spirit  of  Christ ;  or  as  war  and  bloodshed  is  contrary  to 
peace  and  love,  yea,  and  as  pride  and  lust  are  to  purity,  meek- 
ness and  holiness. 


THE    TESTIMONY 


CHRIST'S  SECOND  APPEARIIG. 


BOOK  IV. 

THE  RISE  AND  PROGRESS  OF  ANTICHRIST'S  KINGDOM. 


CHAPTER  I. 

THE  WORK  OF  ANTICHRIST,  BY  FALSE  TEACHERS. 

The  word  antichrist,  was  first  used  by  the  Apostles;  and,    chap.  i. 

doubtless,  tlie  occasion  to  it,  arose  in  their  day.     This  singular  

name  is  compounded  of  these  two  Grreek  words,  avri  and  x^'?"^^/*   *An'inn6i 
which  iiigwxiy  against  Christ;  so  that  the  term  antichrist,  in-   '^ "'""'*• 
eludes  whatever  is  against  Christ ;   but  was  oi'iginally  intended 
to  apply,  more  particularly,  to  such,  as  under  a  pretence  of  act- 
ing in  the  name  of  Christ,  acted  with  a  spirit  directly  against  the 
Spirit  of  Christ. 

2.  Therefore  this  term,  as  used  by  the  Apostles,  had  no 
reference  to  the  superstitious  Jews,  nor  idolatrous  Pagans,  who 
made  no  profession  of  faith  in  Christ ;  bvit  was  generally  confined 
to  such  as,  through  a  pretence  of  faith  in  Christ,  and  obedience 
to  the  Grospel,  claimed  an  interest  in  the  afiairs  of  the  Church, 
and  thereby  took  occasion  to  pervert  and  corrupt  it.  And,  as 
there  were  many  of  this  description,  who  rose  up  in  the  days  of 

the    Apostles,    St.    John   expressly  says,    Eve7i  now  are   there  i8.°'"'"' 
many  aiitichrists ;  tvhereby  we  kiiow  that  it  is  the  last  time. 

3.  As  if  he  had  said,  There  are  already  many  in  the  world, 
who  profess  Christ,  but  do  not  possess  him ;  who  own  him  in 
words,  but  deny  him  in  works ;  who  talk  about  the  spirit,  but 
walk  after  the  flesh  ;  and  confess  not  that  Jesus  Christ  is  come 

in  the  flesh;  "  this  is  that  spirit  of  antichrist,  whereof  ye  have  iJohn,  iv. 
heard  that  it  should  come,  and  even  noio  already  is  it   in  the 


120 


THE  WORK  OF  ANTICHRIST, 


B.  IV. 


Rom.  X.  12. 


Gal.  V  .  12. 


Ch.  Theo. 
p.  331. 


loorld;  "  whereby  we  know  that  it  is  the  last  time  Satan  shall 
ever  take  the  advantage  of  a  revelation  from  heaven,  to  corrupt 
and  supplant  the  work  of  God,  as  these  hypocrites  are  doing. 

4.  From  this  it  is  evident,  that  antichrist  was  not  a  particular 
man,  but  a  spirit,  which  assumed  the  name  and  authority  of 
Christ,  and  made  its  way  into  many  deceitful  and  false-hearted 
men,  who  pretended  to  be  the  followers  of  Christ,  while  their 
practice  was  pointedly  against  him. 

5.  According  to  the  commission  of  the  Apostles,  the  Gospel 
was  to  be  preached  to  every  creature,  and  no  distinction  was  to 
be  made  between  the  Jew  and  the  Greek,  the  learned  and  the 
unlearned;  and  as  it  was  received,  at  least  in  word,  by  all 
characters;  so  none  were  prohibited  from  teaching  to  others 
what  they  themselves  had  learned. 

6.  Hence  many  false  teachers  took  occasion  to  modify  the 
doctrines  of  Christ,  according  to  their  own  carnal  taste,  or  that 
of  others,  and  to  explain  them  in  such  a  manner,  as  to  avoid 
those  persecutions  to  which  the  honest  and  faithful  were  exposed. 
In  particular,  many  of  the  Jews,  whose  rites  and  ceremonies  had 
become  honorable  in  the  world,  continued  to  practise  those  super- 
stitious rites  which  had  no  connexion  with  the  faith  or  practice  of 
the  Gospel. 

7.  Thus,  by  putting,  as  it  were,  a  piece  of  new  cloth  upon  the 
old  garment,  they  claimed  their  relation  to  the  Church,  and  at 
the  same  time  retained  the  friendship  of  the  world.  Hence  St. 
Paul  observed,  "  As  many  as  desire  to  make  a  fair  shew  in  the 

Jiesh,  they  constrain  you  to  he  circumcised ;  only  lest  they  should 
suffer  persecution  for  the  cross  of  Christ.'''' 

8.  Many  also  of  the  profligate  Pagans,  who  were  convicted  of 
the  truth  of  the  Gospel,  and  constrained  to  seek  some  measure  of 
union  with  the  followers  of  Christ,  early  took  the  same  deceitful 
liberty  of  perverting  the  truth,  and  mixing  it  with  their  carnal 
reasonings  ;  and  of  even  introducing,  under  the  Christian  name, 
their  licentious  doctrines,  and  impious  festivals,  and  committing 
such  abominations  as  were  not  so  much  as  named  among  other 
Gentiles. 

9.  Hence  it  is  justly  remarked  by  OsterivaM,  that,  "in  the 
days  of  the  Apostles,  there  were  carnal  men,  who,  under  the 
pretext  of  grace,  and  Christian  liberty,  introduced  licentiousness, 
refused  to  suffer  persecutions,  and  who  gave  themselves  over  to 
carnal  lusts.  These  were  in  a  spirited  manner  opposed  by  James, 
Jude,  Peter,  in  his  second  epistle,  and  Jok7i,  in  his  epistles,  and 
Revelation," 

10.  As  Jesus  Christ  began  to  prepare  the  way  for  his  kingdom, 
by  teaching  his  followers  to  dxny  ungodliness  and  worldly  lusts  ; 
so,  on  the  other  hand,  antichrist  began  his  work,  by  false 
teachers,  and  false  doctrines.     Such  were  the  first  means  em- 


B.  ly.  BY  FALSE  TEACHERS.  121 

ployed  in  corrupting  and  weakening  the  truth ;  and  such  have    ^'^^^^^-  ^ 
had   a  principal  hand  in   establishing   that  kingdom,  which  is 
Christ's  in  name,  but  antichrist  in  its  very  nature. 

11.  It  was  not  only  foreseen  and  testified  by  Christ,  that  such 
deceitful  workers  would  come;  but  the  Apostles,  who  were 
anointed  from  heaven  as  witnesses  of  the  truth,  testified  that  they 
had  already  appeared  in  their  day ;  which  may  be  seen  from  the 
slightest  examination  of  their  writings. 

12.  The  words  of  Jesus  are  plain  :  "  Beioare  of  false  prophets,  Mat.vii.i5, 
which  come  to  you  in  sheep^s  clothing,  but  inwardly  they  are 
ravening  wolves.      Ye  shall  know  them  by  their  fruits.     Take   xxiv.4, 5. 
heed  that  no  man   deceive  you  ;   for  many  shall  come   in  my 

name,  saying,  I  am  Christ;  and  shall  deceive  many." 

13.  The  same   thing   was   predicted   by    St,   Peter,    saying,   ePet.  ii.  i- 
"  There   shall  be  false   teachers  among  you,   who  privily  shall  ^^' 
bring  in  damnable  heresies,   even  denying  the  Lord  that  bought 

them,  and  bring  upon  themselves  swift  destruction.  And  many 
shall  follow  their  pernicious  ways  ;  by  reason  of  whom  the  way 
of  truth  shall  be  evil  spoken  of.  Sporting  themselves  with  their 
own  deceivings.  Having  eyes  full  of  adultery,  and  that  cannot 
cease  from  sin ;  beguiling  unstable  souls.  For  when  they  speak 
great  swelling  words  of  vanity,  they  allure  through  the  lusts  of 
the  flesh,  through  much  wantonness,  those  that  were  clean  escaped 
from  them  who  live  in  error." 

14.  These  same  false  teachers,  according  to  the  testimony  of 
Sit.  Jude,  had  already  made  their  appearance  in  his  day :  Thus 
pays  he,  "It  was  needful  for  me  to  write  unto  you,  and  exhort 
you,  that  ye  should  earnestly  contend  for  the  faith  which  was 

once  delivered  unto  the  saints.     For  there  are  certain  men  crept  Jude,  3, 4. 
in  unawares,  who  were  before  of  old  ordained  [described*)  to 
this  condemnation ;  ungodly  men,  turning  the  grace  of  our  God 
into  lasciviousness,  and  denying  the  only  Lord  God,  and  our 
Lord  Jesus  Christ." 

15.  This  plainly  implies  that  these  deceivers  were  neither 
professed  Jews  nor  Pagans,  but  some  among  the  professed  fol- 
lowers of  Christ,  who  in  fact  denied  both  God  and  Christ,  by 
new  modelling  that  precious /azVA  and  testimony  of  Jesus,  which 
had  been  delivered,  once  for  all,  to  the  Apostles,  not  to  be 
mended  or  expounded  by  human  wisdom,  but  to  be  punctually 
obeyed. 

IG.  Again:   St.   Paul,  in  his  last  address  to  the  Elders  at  Acts, xx. 

Ephesus,  delivers  this  plain  prediction :  "I  know  this,  that  after  2^=  ^°- 

my   departing,  shall  grievous  wolves  come  in  among  you,  not 

*  By  the  expression  in  the  original  (palaiprogegrammenoi')  may  be  understood 
those  who  were  formerly  described  or  pointed  out  by  the  spirit  of  prophecy, 
through  which  the  iniquities  of  the  latter  times  had  been  foretold,  together  with 
the  judgment  and  condemnation  that  would  fall  upon  those  who  lived  in  such 
things. 

9 


122  THE  WORK  OP   ANTICHRIST,  B.  IV. 

CHAP.  I     sparing  the  flock.      Also  of  your  own  selves  shall  lucu  arise, 

speaking  perverse  things,  to  draw  away  disciples  after  them." 
Rom  xvi.         17.  This  same  Apostle  warns  the  Romans  against  some,  who 
^''^'■^-  cajised  divisions  and  offences,  contrary  to  the  doctrine  which  they 

had  learned.  And  what  had  they  learned,  but  to  take  up  their 
cross,  and  follow  the  Apostle,  as  he  followed  Christ  ?  To  this 
plain  doctrine  these  false  teachers  were  contrary.  Therefore  he 
adds:  "  They  that  are  such  serve  not  our  Lord  Jesus  Christ,  but 
their  own  belly;  and  by  good  words  and  fair  speeches  deceive 
the  hearts  of  the  simple." 

18.  Here  the  difference  is  visibly  marked  between  those  who 
served  the  Lord  Jesus  Christ,  and  were  obedient,  and  those  who 
Phil.  iii.  19.  corrupted  the  pure  precepts  of  the  Gospel  from  their  original 
meaning,  that  they  might  take  the  liberty  of  serving  their  own 
beastly  bellies — their  lusts. 
"Cor  ii  17        1^*  -^g^ii^ •   To  the  Corinthians,  he  speaks  of  '■'■  many  which 
xi.  13,  j5.     corrupt  the  word  of  God,  who  were  false  apostles,   deceitful 
workers,  tra?isforming  themselves  into  the  apostles  of  Christ ; 
ministers  of  Satan,  transformed  as  the  ministers  of  righteous- 
ness ;  whose  end   (says  the  Apostle)  shall  be  according  to  their 
ivorks." 

20.  The  same  kind  of  deceivers  he  described  to  Timothy,  as, 
2  Tim.  iii.  "having  a  form  of  godliness,  but  denying  the  power  thereof; 
^'^'  from  such  "  (says  he)  "  turn  away.     For  of  this  sort  are  they 

which  creep  into  houses,  and  lead  captive  silly  women  laden  with 
sins,  led  away  by  divers  lusts;  ever  learning,  and  never  able  to 
come  to  the  knowledge  of  the  truth." 
Tit. i.  10,  2L  And  to  Titus,  he  observed,   "There  are  many  unruly  and 

11,  &16.  vain  talkers  and  deceivers,  specially  they  of  the  circumcision: 
whose  mouths  must  be  stopped,  who  subvert  whole  houses,  teach- 
ing things  which  they  ought  not,  for  filthy  lucre's  sake.  They 
profess  that  they  know  God;  but  in  works  they  deny  him,  being 
ahominahlc,  and  disobedient ,  and  unto  every  good  work  repro- 
bate."    Can  there  be  a  plainer  description  of  an  antichrist? 

22.  It  would   be  almost  an  endless  work  to   enumerate   the 

marks  which  were  given  to  distinguish  these  perverters  of  the 

2  Tim.  iii.     truth:  they  were  justly  called  "■Traitors,  heady,  highminded, 

^'^- ,  fierce,  desinsers  of  those  that  are  good.     Proud,  hnoxving  tioth- 

j™       .      lovers   of  pleasures,   more   than  lovers  of  God.      Incontinent, 

4,5.  ing,"  in  re  ility,    ^'■but   doting  about   questions,    and   strifes  of 

words  ;  perverse  disputers  ;  vxen  of  corrupt  minds,  and  destitute 

of  the  truth.'" 

Til.  i.  12.  23.  Such  were  the  enemies  of  the  cross  of  Christ, — the  liars, 

the  evil  beasts,  the  sloiv  bellies,  who  were  reproved  sharply  by 

the   faithful ;   but  whose   progress  was  not  stopped  by  all  the 

authority  even  of  the  Apostles  themselves. 

24.  John,  who  outlived  all  the  other  Apostles,  and  had  the 


B.  IV.  BY  FALSE  TEACHERS.  123 

greatest  opportunity  of  seeing  the  increase  and  fruits  of  these  chap,  i. 
false  teachers,  is  also  very  particular  in  his  testimony  concern- 
ing them.  His  three  epistles,  which  were  written  near  the 
close  of  the  first  century,  appear  to  have  been  written  for  the 
purpose  of  distinguishing  between  the  followers  of  Christ,  and 
antichrist. 

25.  Hence,  so  much  is  said  in  the  first  epistle,  to  establish 
that  fundamental  truth,  that  the  followers  of  Christ  dp  not  com- 
mit sin.      "Little  children,   let  no  man  deceive  you;  he  that  i  Joim,  iii. 
doeth  righteousness  is  righteous,  even  as  he  is  righteous.     Who- 
soever abideth  in  him  sinneth  not ;  whosoever  sinneth  hath  not 

seen  him,  neither  known  him.  He  that  committeth  sin  is  of  the 
devil.  Whosoever  is  born  of  God  doth  not  commit  sin.  In  this 
the  children  of  God  are  manifest,  and  the  children  of  the  devil : 
whosoever  doeth  not  righteousness  is  not  of  God.  He  that  keep- 
eth  his  commandments,  dwelleth  in  him,  and  he  in  him." 

26.  The  whole  of  this  epistle  plainly  shows,  that  Christ  was 
in  his  true  followers,  and  they  in  him ;  not  by  imputing  or  ima- 
gining it  to  be  so,  but  by  a  vital  and  substantial  union ;  which 
was  manifest,  by  comparing  their  fruits  with  the  first  fruits  of  the 
Spirit  in  Jesus ;  and  consequently,  that  the  only  true  God,  and 
eternal  life,  was  manifested  in  the  flesh,  as  visible  and  real  in  them, 
as  they  had  been  in  Jesus,  "the  first  begotten  from  the  dead." 

27.  While,  on  the  other  hand,  these  false  teachers,  denied 
Christ's  being  in  the  flesh,  and  put  him  at  a  distance.  Instead 
of  denying  self,  they  denied  both  the  Father  and  the  Son  ;  and 
therefore  still  continued  in  their  former  wicked  works,  which 
proved  that  they  were  yet  of  the  devil,  and  not  even  begotten  of 

God;   for,  "He  that  is  begotten  of  God  keepcth  "   [Gr.  Trjpsi,   i  John,  v. 
strictly  watchetK\   "  himself  and  that  wicked  one  toucheth  him  ^^' 
not." 

28.  This  is  the  testimony  of  St.  John;  and  we  know  that  his 
testimony  is  true,  because  he  had  the  Spirit  of  truth,  from  both 
the  Father  and  the  Son,  abiding  in  him. 

29.  Again:  In  his  epistle  to  the  elect  lady  and  her  children, 

he  draws  the  same  line  of  distinction.     "This  is  love,  that  we  g'^Q*"''"' 
walk  after  his  commandments.     This  is  the  commandment,  that, 
as  ye  have  heard  from  the  beginning,  ye  should  walk  in  it." 

30.  "  Whosoever  transgresseth,  and  abideth  not  in  the  doctrine 
of  Christ,  hath  not  God ;  he  that  abideth  in  the  doctrine  of  Christ, 
he  hath  both  the  Father  and  the  Son.  If  there  come  any  unto 
you  and  bring  not  this  doctrine,  receive  him  not  into  your  house, 
[Gr.  omav]  famil?/  (or  covtmunion,)  neither  bid  him  God  speed." 

31.  "For  many  deceivers  are  entered  into  the  world,  who 
confess  not  that  Jesus  Christ  is  come  in  the  flesh,"  that  is,  those 
who  do  not  confess  in  their  works  that  the  saving  power  of  Christ 
is  come  in  them.   Who  walk  not  after  his  commandments,  but  after 


124  THE  WORK  OF  ANTICHRIST,  B.  TV. 

CHAP.  r.    their  own  lusts ;  wlio  own  the  doctrine  of  Christ  to  be  from  hea- 
ven,  but  transgress  it,  and  keep  it  not :  and  whosoever  he  be  that 

2  John,  i. 7.  answers  to  this  character,  mark  it  well;  \^Z/^  This  is  a  deceiver 

and  an  antichrist. 

32.  In  his  third  and  last  epistle,  the  beloved  Apostle  makes 
the  distinction,  if  possible,  more  plain  and  simple;  in  which  the 
Spirit  of  Christ,  and  that  of  antichrist,  are  manifested  in  their 
respective  followers,  Gains,  and  Diotrephes. 

3  John,  3-        33_  To  Gains  he  saith,   "Beloved — I  rejoiced  greatly  when 

the  brethren  came,  and  testified  of  the  truth  that  is  in  thee,  even 
as  thou  walkest  in  the  truth.  I  have  no  greater  joy  than  to  hear 
that  my  children  walk  in  truth.  Beloved,  thou  doeth  faithfully 
whatsoever  thou  doest  to  the  brethren,  and  to  strangers." 

34.  Thus  it  is  evident,  that,  by  icallmig  in  the  truth,   and 

faithfully  doing  the  commandments  of  Christ,  Gaius  was  accepted ; 

and  particularly,  in  observing  that  saying  of  Christ  which  was 

Biat.xxv.     from  the  beginning:   "  Verily  I  say  vnto  you,  inasmuch  as  ye 

4^-  liave  done  it  unto  one  of  the  least  of  these  my  brethren,  ye  have 

done  it  unto  me.'''' 
S.John,!)-        35.  But  how  manifest  is  the  contrary  character?     "I  wrote 
^^"  unto  the  church  :  but  Diotrephes,  who  loveth  to  have  the  pre- 

eminence among  them,  received  us  not.  Wherefore,  if  I  come, 
I  will  remember  his  deeds  which  he  doeth,  prating  against  us 
with  malicious  words ;  and  not  content  therewith,  neither  doth 
he  himself  receive  the  brethren,  and  forbiddeth  them  that  would, 
and  casteth  them  out  of  the  church." 

36.  "  He  that  doeth  good  is  of  God ;  hut  lie  that  doeth  evil 
1  John,  iii.    hath  not  seen  God.''''     "  In  this  the  children  of  God  are  manifest, 

and  the  children  of  the  devil  ;  whosoever  doeth  not  righteousness, 
is  not  of  God,  neither  he  that  loveth  not  his  brother.''''  This  is 
the  touchstone;  and  by  this,  Diotrephes  is  proved  to  be  an  anti- 
christ in  perfect  shape.  He  loved  to  have  the  pre-eminence  ; 
not  willing  to  be  the  least  of  all,  and  servant  of  all,  to  humble 
himself,  and  esteem  others  better  than  himself,  according  to  the 
Gospel. 

37.  Again:  He  received  not  those  whom  God  had  sent;  of 
course  he  received  not  John,  nor  him  that  sent  him,  nor  him 
that  was  from  the  beginning.  Thus,  he  at  once  rejected  Christ, 
and  subverted  the  whole  order  of  the  Gospel ;  and  professing 
Christ,  yet  having  neither  the  Father  nor  the  Son,  what  could 
he  have  but  the  spirit  of  a7itichrist  ? 

38.  The  reason  why  this  deceiver  did  not  receive  the  brethren, 
3  John,  7.     is  particularly  noticed  by  the  Apostle  :     Because  that  in  the  name 

of  God  they  went  forth,  taking  nothing  of  the  Gentiles.  Those 
faithful  ministers  of  Christ,  would  neither  take  any  part  of  the 
Gentile  superstitions,  wherewith  to  corrupt  the  Gospel,  and  ac- 
commodate it  to  the  taste  of  the  wicked ;  nor  would  they  take 


10. 


B.  IV  BY  FALSE  TEACHERS.  125 

any  lure  for  their  labors  in  tlie  Gospel;   either   of  which   was    ^^ap.  i. 
sufficient  to  stir  up  Diotrephes  against  them. 

39.  For  antichrist  never  could  endure  sound  doctrine,  nor 
bear  the  testimony  of  Jesus,  as  delivered  in  his  name,  without 
any  mixture  or  false  covering ;  nor  could  he  ever  support  his 
dignity,  without  a  revenue  from  his  subjects.  Thus  we  see,  at 
so  early  a  period,  not  only  the  distinction,  but  the  division,  be- 
tween Christ  and  antichrist. 

40.  For,  if  Diotrephes  cast  those  out  of  the  Church,  that  would 
receive  Joh7i  and  the  brethren,  what  kind  of  a  church  must  have 
remained  ?  Must  it  not,  upon  the  plainest  principles  of  the  doc- 
trine of  Christ,  have  been  a  body  of  professed  Christians,  who 
would  neither  receive  the  Father,  nor  the  Son,  nor  even  hold  in 
fellowship  any  one  who  would  receive  either  ? 

41.  So  far,  then,  did  the  work  of  antichrist  advance  in  the 
first  century,  that  he  had  a  body,  in  which  he  could  live,  and 
by  which  he  could  work,  according  to  his  own  deceitful  plan,  for 
the  undermining,  and  supplanting  the  true  spirit  and  power  of 
the  Gospel. 

42.  And  it  further  appears,  from  the  revelation  to  John,  in 
the  isle  of  Patmos,  that,  in  all  the  Gentile  churches  scattered 
abroad,  antichrist  had  more  or  less  of  his  subjects  at  this  period, 
who,  Diotrcphes-like,  were  striving  for  the  pre-eminence.  This 
will  reasonably  appear  to  have  been  the  case,  from  a  view  of  the 
situation  of  the  seven  Churches  of  Asia. 

43.  The  angel  (or  minister)   of  the  Church  of  Ephesus,  had  Rev.  ii.2, 
to  contend  with  those  that  said  they  were  apostles,  and  were  not,   '■^-°- 
but  were  liars ;  and  also  with  the  Nicolaitans,  who  held  a  com- 
munity of  wives.     At  Smyrna,  were  similar  blasphemers,  who 

said  they  were  Jews,  and  were  not;  but  in  reality,  were  of  the 
synagogue  of  Satan. 

44.  In  Pergamos,  where  Satan  had  his  seat,  they  had  those 
who  held  the  doctrine  of  Balaam,  who  taught  to  eat  things 
sacrificed  to  idols,  and  to  commit  fornication;  and  also  those  who 
held  the  doctrine  of  the  Nicolaitans.  At  Thyatira,  that  lying 
Jezebel,  who  called  herself  a  prophetess,  was  suffered  to  seduce 

.the  professed  servants  of  Christ,  to  commit  fornication,  and 
adultery,  and  to  eat  things  sacrificed  unto  idols. 

45.  There  were  but  a  few  names  in  Sardis,  which  had  not  chap. lii  4, 
defiled  their  garments.     Philadelphia  had  but. a  little  strength;  ^i  16. 
and  Laodicea,  was  lukewarm,  neither  cold  nor  hot ;  for  which 

cause,  says  Christ,  "  I  will  spue  thee  out  of  my  mouth."  Yet, 
amidst  all  the  deceitful  working,  of  lying  apostles,  filthy, 
debauched,  and  lukewarm  professsors,  there  remained  still  a  few, 
who  had  ears  to  hear  what  the  Spirit  said  unto  the  churches. 

So  ENDS  THE  FIRST  CENTURY, 


126  THE  WORK  OF  ANTICHRIST,  B.  IV. 


CHAPTER  II. 

THE    WORK  OF  ANTICHRIST,   BY  EGYPTIAN  PHILOSOPHERS,  IN 
THE  SECOND  CENTURY. 

CHAP.  n.  In  the  beginning  of  the  Gospel,  God  chose  the  foolish  things  of 
\        the  world,  to  confound  the  wise,  and  Aveak  things  of  the  world 
°^'  '■  *  ■  to  confound  the  mighty ;  and  not  many  wise  men  after  the  flesh, 
not  many  mighty,  not  many  noble,  were  called. 

2.  But,  in  process  of  time,  whenyaZse  teachers  had  perverted 
the  truth  from  its  original  simplicity,  and  modified  the  doctrines 
of  Christ  to  suit  the  taste  of  the  wicked;  then  the  Gospel,  as  it 
was  called,  in  this  corrupted  state,  began  to  be  advocated  by 
many  among  the  wise  and  prudent  of  the  world;  and,  in  propor- 
tion as  their  number  and  influence  increased,  the  order  of  things 
was  changed,  and  the  ivisdom  of  ma?!  was  introduced  as  the 
foundation  of  faith,  instead  of  the  power  of  God, 

3.  The  true  order  of  God  required  living  witnesses,  who  were 
united  to  Christ,  by  a  perfect  obedience  to  his  example,  and 
none  could  stand  in  that  order,  as  Jesus  testified,  but  such  as 
denied  themselves,  and  took  up  their  cross  against  every  carnal 
lust,  and  walked  even  as  he  walked. 

Ch.Theo.         '^-  ^^^   Osterivald  well   observes:   "Carnal   men    could  not 

p.  332.  endure  the  cross,  nor  divest  themselves  of  the  love  of  wealth  and 
pleasures ;  and  by  these  means  they  corrupted  the  pure  doctrine 
of  the  Gospel." 

5.  It  was  imposible  for  carnal  men,  who  lived  in  wealth  and 
pleasures  ;  to  have  the  Spirit  of  Christ,  the  true  power  of  the 
Gospel,  abiding  in  them.  And,  as  their  pride  and  presump- 
tion prompted  them  to  stand  at  the  head  of  affairs,  they  wickedly 
contrived  means  of  getting  a  false  power ;  which  was  effected  by 
substituting  the  letter  for  the  Spirit,  and  assuming  the  authority 
of  expounding  the  writings  of  the  Apostles  by  the  rules  of  a 
blind  philosophy,  which  carnal  men  like  themselves  had  in- 
vented. 

Ibid. p.33i.  6.  Hence  says,  Ostenoald:  "From  the  time  that  the  tenets 
and  methods  of  philosophers  were  blended  with  the  Christian 
religion,  which  is  very  simple,  all  things  began  to  degenerate." 

7.  As  early,  at  least,  as  the  second  century,  this  change  in 
the  fundamental  principles  of  the  Gospel  was  introduced :  so 
that,  instead  of  receiving  and  treating  those  that  were  sent  in  the 

Gal.  iv.  14.  order  of  God,  as  angels  of  the  Lord,  even  as  Christ  Jesus,  the 
whole  of  the  Scriptures,  both  tfie  Old  and  New  Testaments, 


B.  IV.  BY  EGYPTIAN  PHILOSOPHERS,  127 

were  adopted  as  the  basis  of  trutli,  and  publicly  read  and  ex-  cn^P.  ii- 
pounded  by  the  wicked  and  wise  of  the  world,  as  tlit  great  rule  Ecci.  Hist. 
of  faith  and  manners.  ),'.',''■'■  P" 

8.  Those  vain  men  o-radually  effaced  the  beautiful  simplicity 
of  the  Gospel,  by  the  laborious  efforts  of  human  learning,  and 

the  dark   subtilties  of  imaginary  science;   and  the  tenets  of  a  ibid.p. iso, 
cliimerical   'philosophy ,   were    incorporated   into    the    Christian 
system;    for,  as   Mosheim  says,  "they  thought  it   a   very  fine 
accomplishment,  to  be  able  to  express  the  precepts  of  Christ,  in 
the  language  oi philosophers,  civilians,  and  rabbins.'''' 

9.  From  this,  it  is  easy  to  see  what  kind  of  a  Gospel  was 
established,  when  the  whole  of  the  Jewish  Scriptures,  which  the 
scribes  and  Pharisees  themselves  could  not  understand,  together 
with  the  writings  of  the  Apostles,  were  explained  by  carnal  men, 
whose  education  and  manners  rendered  them  as  widely  different 
from  the  Apostles,  as  Belial  is  different  from  Christ.  Surely 
such  a  revolution  could  effect  nothing  short  of  a  total  shipwreck 
of  the  living  faith  of  the  Son  of  God. 

10.  This  change  was  gi-adually  introduced;  and  the  means  by 
which  it  was  effected,  are  particularly  worthy  of  notice;  which, 
according  to  the  history  of  those  times,  consisted  in  substituting 
human  learning  for  the  illuminating  influence  of  the  Holy  Spirit ; 
and  this  was  done,  not  by  any  council  from  the  Apostles,  or  any 
that  stood  in  the  order  of  God ;  but  by  the  cunning  craftiness  of 
men,  who  were  destitute  of  the  truth. 

11.  "The  first,  and  the  most  fatal  of  all  events  to  the  primi-  Eeei.  Re- 
tive  religion,  (says  Robinson,)  was  the  setting  up  of  a  Christian  ^^^'"'^"'^  P" 
academy   at  Alexandria,   in  Egypt.     Christians  had  been  re- 
proached with  illiteracy,  and  this  seemed  a  plausible  method  to 

get  rid  of  the  scandal." 

12.  "This  school  was  first  kept  by  Payitaenus,  whom  Clement 
first  assisted,  and  then  succeeded,  as  Origen  did  him.  Each  im- 
proved upon  his  predecessor,  and  all  together  invented  questions 
|ibout  the  Christian  religion,  sufficient  to  perplex  and  puzzle  the 
whole  world."  To  this  may  be  added  the  following  account 
from  Mosheim. 

13.  "Towards  the  conclusion  of  this  [second]  century,  a  new  Ec.Hist. 
sect  of  philosophers  arose   on  a  sudden,   spread  with  amazing  \^^  \^^ 
rapidity  throughout  the  greatest  part    of  the   Roman   empire, 
swallowed  up  almost  all  other  sects,  and  was  extremely  detri- 
mental to  the  cause  of  Christianity. 

14.  '■'■Alexandria,  in  Egypt,  which  had  been,  for  a  long  time, 
the  seat  of  learning,  and,  as  it  were,  the  center  of  all  the  liberal 
arts  and  sciences,  gave  birth  to  this  new  philosophy;  which  was 
embraced  by  such  of  the  Alexandrian  Christians  as  were  desirous 
to  retain,  with  the  profession  of  the  Gospel,  the  title,  the  dignity, 
and  the  habit  of  philosophers. 


128 


THE  WORK  OF  ANTICHRIST, 


B.  IV. 


CHAP.  IT. 


Rom.  i.  22, 
23. 


Eccl  Re- 
searches, p. 
51. 


Ec.  Hist, 
vol.  i.  p. 
165. 


Eccl.  Re- 
searches, p. 
58. 


Eccl.  His- 
tory, vol.  i. 
p.  166. 


ibid.  vol.  i. 
p.  167. 


Ibid.  Note 
[m] 


15.  Thus,  "professing  tliemselves  to  be  wise,  they  became 
fools,  even  vain  in  their  imagination;  and  as  they  did  not  like  to 
retain  God  in  their  knowledge,  God  gave  them  over  to  a  repro- 
bate mind,  to  do. those  things  which  are  not  convenient." 

16.  It  is  stated  by  Robinson,  that,  "From  a  wild  enthusi- 
astical  philosopher  of  Alexandria,  named  Ammonius  Saccas, 
these  men  imbibed  a  chaos  of  gross  errors  called  philosophy. 
Vain  questions  about  matter  and  spirit ;  the  whole  and  the  parts, 
human  souls,  demons,  &c.,  were  all  applied,  by  these  men,  to 
the  Christian  religion ;  and  the  inspired  writers  put  upon  the 
rack,  and  tortured  to  give  answers  and  determine  points,  of  which 
probably  they  had  never  heard  the  names,  and  never  entertained 
a  thought." 

17.  And  who  were  these  men,  but  the  highly  respected  fathers 
and  founders  of  that  which  for  many  ages  had  been  called  the 
Christian  system?  In  the  first  place,  this  new  philosophy  had 
the  particular  approbation  of  Athenagoras,  Pantaenus,  ChmeJis, 
the  Alexandrian,  and  all  those  who,  in  this  century,  were 
charged  with  the  care  of  the  public  school,  which  the  Christians 
had  at  Alexandria. 

18.  "The  title  and  dignity  of  philosophers  delighted  so  much 
these  vain  men,  that,  though  they  were  advanced  in  the  church 
to  the  rank  of  presbyters,  they  would  not  abandon  the  philoso- 
pher's cloak." 

19.  "These  sages  were  of  opinion,  that  true  philosophy,  the 
most  salutary  gift  of  God  to  mortals,  was  scattered  in  varieus 
portions  through  all  the  different  [Pagan]  sects ;  and  that  it  was 
the  duty  of  every  wise  man,  and  more  especially  of  every 
Christian  doctor,  to  gather  it  from  the  several  corners,  where 
it  lay  dispersed,  and  to  employ  it,  thus  reunited,  in  the 
defence  of  religion."  From  hence  they  were  called  Eclectics, 
[i.e.  Selecters.] 

20.  The  former  Egyptian  philosophers,  from  whom  these 
Alexandrian  doctors  selected  the  materials  of  their  system,  held# 
"That  in  every  sect  there  was  a  mixture  of  good  and  bad,  of 
truth  and  falsehood,  and  accordingly  they  chose  and  adopted 
out  of  each  of  them,  such  tenets  as  seemed,  to  them  conformable 
to  reason  and  truth,  and  rejected  such  as  they  thought  repugnant 
to  both." 

21.  Here  then,  appears  the  ground-work  of  what  has  long 
passed  in  a  deceived  world,  under  the  honorable  name  of  Chris- 
tianity, and  upon  which  the  Alexandrian  doctors  began  their 
building. 

22.  '■'■Ammonius  Saccas,^''  (says  Maclai?ie,)  "was  a  Christian 
who  adopted  with  such  dexterity  the  doctrines  of  the  Pagan 
philosophy,  as  to  appear  a  Christian  to  the  Christians,  and  a 
Pagan  to  the  Pagans."     And  says  Mosheim:  "As  his  genius 


B.  IV. 


BY  EGYPTIAN  PHILOSOPHERS. 


129 


was  vast  and  comprehensive,  so  -were  his  projects  bold  and  sin-  chap.  n. 
gular.     For  he  attempted  a  reconciliation,   or  coalition,  of  all 
sects,  whether  philosophical  or  religious,  and  taught  a  doctrine 
which  he  looked  upon  as  proper  to  unite  them  all,  the  Christians 
not  excepted,  in  the  most  perfect  harmony. 

23.  "He  maintained,  that  the  great  principles  of  all  philo-  ibid. p.ies. 
sophical  and  religious  truth,  were  to  be  found,  equally,  in  all 

sects :  that  they  differed  from  each  other,  only  in  their  method 
of  expressing  them,  and  in  some  opinions  of  little  or  no  import- 
ance ;  and  that  by  a  proper  interpretation  of  their  respective 
sentiments,  they  might  easily  be  united  into  one  body." 

24.  "How  this  vast  project  was  effected  by  Amvionius,  the 
writings  of  his  disciples  and  followers,  that  yet  remain,  abundantly 
testify.  All  the  Gentile  religions,  and  even  the  Christian,  were 
to  be  explained  by  the  principles  of  this  universal  philosophy  ; 
but  that,  in  order  to  this,  the  fables  of  the  priests  were  to  be 
removed  from  Paganism,  and  the  comments  and  interpretations 
of  the  disciples  of  Jesus  from  Christianity." 

25.  How  evidently  does  this  deep  laid  scheme  of  antichrist 
strike  at  the  very  foundation  of  the  Gospel,  by  excluding  the 
disciples  of  Jesus  from  the  liberty  of  interpreting  their  own 
original  doctrine !  And,  if  the  foundation  be  destroyed,  what 
shall  the  righteous  do?  "Some  Christians,"  (says  Robinson,) 
"foresaw  the  mischief  that  this  school  would  produce,  and 
remonstrated  against  it;  but  they  soon  sank  into  neglect  and 
contempt." 

26.  "The  number  of  learned  men,"  (says  Mosheim,)  among 
the  Christians,  which  was  very  small  in  the  preceding  century, 
grew  considerably  in  this,  [second  century.]  The  most  part 
were  philosophers  attached  to  the  Eclectic  system,  though  they 
were  not  all  of  the  same  sentiments  concerning  the  utility  of 
letters  and  philosophy. 

27.  "Hence  the    early  beginnings  of  that   nnhappy  contest  ibid. p.  173, 
between  faith  and   reason,  religion  and  philosophy ,  pietij  and 
genius,  which  increased  in  the  succeeding  ages,  and  is  prolonged, 

even  to  our  times,  with  a  violence  that  renders  it  extremely 
difficult  to  be  brought  to  a  conclusion. 

28.  "Those  who  maintained  that  learning  and  philosophy 
were  rather  advantageous,  than  detrimental,  to  the  cause  of 
religion,  gained,  by  degrees,  the  ascendant;  and  in  consequence 
thereof,  laws  were  enacted,  which  excluded  the  ignorant  and  il- 
literate from  the  office  of  public  teachers.  The  opposite  side  of 
the  question  was  not,  however,  without  defenders;  [heretics,^ 
and  the  defects  and  vices  of  learned  men  and  philosophers  con- 
tributed much  to  increase  their  number." 

29.  Doubtless,  to  remedy  this  inconvenience,  these  learned 
Pharisees  invented  many  of  those  austere  and  monkish  rules  of 


Eccl.  Re- 
searclies,  p. 
51. 


Eccl.  His- 
lorv,  vol.  i 
p.  172. 


130  '  THE  WORK  OP  ANTICHRIST,  &C.  B.  IV. 

CHAP,  ir.  Jiscipline,  which  neither  they  nor  their  followers  ever  observed  ; 
but,  merely  to  blind  the  eyes  of  the  ignorant,  and  carry  the  ap- 
pearance of  sanctity  to  the  multitude,  they  taught  the  propriety 
of  such  rules  of  discipline,  as  a  necessary  part  of  their  system. 
Ecci.  His-  30.  "  To  this  monstrous  coalition  of  heterogeneous  doctrines," 
II'Tto"'  '  i^^J^  Mosherm,)  "  its  fanatical  autlior  added  a  rule  of  life  and 
manners,  which  carried  an  aspect  of  high  sanctity,  and  uncom- 
mon austerity.  As  Ammotiius  was  born  and  educated  among 
the  Christians,  he  set  off,  and  even  gave  an  air  of  authority  to  his 
injunctions,  by  expressing  them  partly  in  terms  borrowed  from 
+.he  sacred  Scriptures." 

31.  But  what  follows  ?  '■'■  He  permitted  the  people  to  live  ac- 
cording to  the  dictates  of  nature.''''  Of  what  use  then,  was  either 
this  labored  philosophy,  or  those  rules  of  high  sanctity,  but 
merely,  through  a  vain  show,  to  deceive  mankind  into  a  belief, 
that  it  was  the  once  living  revealed  religion  of  Christ  Jesus, 
that  they  were  promoting,  while  their  own  interest,  honor,  and 
pleasure,  were  at  the  bottom. 

32.  Thus  the  Gospel  was  evidently  supplanted,  both  as  to 
faith  and  practice;  from  which  time  the  church  assumed  entirely 
a  diflerent  visible  form.  The  academy  became  the  head  of  in- . 
fluence ;  the  learned  reasoner  was  respected  as  the  oracle  of  truth ; 
and  the  admirer  of  a  vain  philosophy,  garnished  with  the  words 
of  Scripture,  constituted  the  body.  Titles  of  honor  were  adopted, 
offices  of  dignity  were  created,  councils  called,  and  the  vote  of 
the  majority  established  as  the  test  of  truth. 

Ecci.  Re-         33.  This  compound  of  clashing  principles,  in  its  very  consti- 
loT'^'G*'^'  ^^^-io^  ^^fi  laws,  excluded  the  disciples  of  Jesus  fi-om  any  part 
or  interest  in  it:   hence,    as  B.oh'i7tson  expresses  it,   "  Modest 
plain  people  retired  and  kept  at  due  distance." 


B.  IV.  OF  THE  ORTHODOX  AND  HERETICS.  131 


CHAPTER  III. 

THE  DIFFERENCE  OP  FAITH  AND  PRACTICE  BETAVEEN  THE 
ORTHODOX  AND  THE  HERETICS,  IN  THE  SECOND  CENTURY. 

A    GENERAL    division,  both    in   faith    and    practice,    evidently  chap. in. 
appears.     Historians  say,  that  genuine  Christianity  had  almost 
disappeared,  that  solid  piety,  at  this  time,  was  scarcely  to  be 
found  in  the  church,  that  little  remained  but  a  inoilty  spectacle 
of  superstitio7i. 

2.  And  yet,  notwithstanding  the  evident  truth  of  these  asser- 
tions, this  same  church,  this  numei'ous  party,  who  called  them- 
selves the  Catholic  and  Orthodox  Churchy  is  distinguished  as  the 
legitimate  descendant  from  the  Apostolic  order ;  while  such  as 
followed  the  precepts  and  examples  of  Christ,  in  any  degree  of 
simplicity,  and  kept  their  proper  distance  from  those  subtle  de- 
ceivers, are  known  and  distinguished  by  the  odious  name  of 
Heretics. 

3.  But  who  has  a  right  to  give  names  ?  And  who  is  to  be 
credited  in  this  case  ?  Admitting  the  principal  matters  of  fact 
to  have  been  correctly  handed  down  in  history,  it  is  little  matter 
what  those  high  sounding  professors  called  either  themselves  or 
others.  Names  cannot  alter  the  nature  of  things,  they  may 
blind  and  dazzle  the  eyes  for  a  season ;  but  each  party  must 
finally  be  distinguished  by  their  merits,  and  named  and  rewarded 
according  to  their  vjorks. 

4.  However,  from  what  has  been  already  stated,  it  is  evident, 
that,  in^the  second  century,  there  was  a  vast  distinction  between 
those  who  styled  themselves  Catholics,  and  those  who,  by  this 
compound  body,  were  treated  as  Heretics  ;  and  the  most  evident 
marks  of  this  distinction  are  worthy  of  notice  at  this  early  period 
of  apostacy  from  the  Apostolic  faith. 

5.  It  is  evident  that  the  Alexandrian  school  was,  for  that  time, 
the  head  of  the  great  body,  called  the  church.  Milner  says, 
"  Alexandria  was  at  this  time  the  most  renowned  seminary  of 
learning.  Here  were  the  philosophers  who  called  themselves 
Eclectics:  and  here  was  Avimonius  Saccas,  who  reduced  the 
opinions  of  this  sect  to  a  system.  This  man  fancied  that  all  re- 
ligions, vulgar  and  philosophical,  Grecian  and  Barbarian,  Jewish 
and  Gentile,  meant  the  same  thing  at  bottom." 

6.  Thus  it  will  be  seen,  that,  so  early  as  towards  the  end  of 
the  second  century,  the  head  of  this  church  was  the  most  re- 
nowned seat  of  human  learning,  and  its  leading  characters  were 
Gentile  philosophers,  who  embraced  the  Christian  profession, 


132  OF  THE  ORTHODOX  AND  HERETICS.       B.  IV. 

CHAP.  HI.  yet  maintained  their  former  habits  and  titles,  and  the  religion 
which  they  taught  was  a  compound  of  all  the  religions  of  the 
world,  selected  by  their  vain  philosophy  and  human  wisdom. 

7.  Now  let  the  candid  reader  judge  whether  this  can  be  the  pure 
Grospel  taught  by  Jesus  Christ ;  or  rather,  is  it  not  an  imposition 
on  the  reason  of  man,  to  call  it  Christianity  ?  And,  if  such  was 
the  case  at  that  early  period,  what  are  we  to  expect  in  the  suc- 
ceeding ages  ?  What  kind  of  a  Gospel  could  be  handed  down  to 
posterity  from  such  a  source,  but  vain  philosophy,  and  the  tra- 
ditions of  men  ? 

8.  These  leading  characters  of  the  Alexandrian  school,  were 
the  first  of  the  "venerated"  fathers,  in  conformity  to  whose 
dogmas  the  Scriptures  have  been  interpreted  by  the  professed 
orthodox  to  the  present  day,  but  which  have  no  foundation  in 
the  doctrines  of  Christ,  or  his  Apostles.  Yet  all  who  have  had 
light  to  see  the  deception,  and  conscientiously  refused  to  unite 
with  this  corrupt  body,  and  its  descendants,  have  been  proscribed 
as  heretics.* 

9.  Besides  that  vast  and  extensive  body  that  was  ruled  by  the 
influence  of  learned  bishops,  archbishops,  patriarchs,  and  councils, 
history  furnishes  an  account  of  Marcionites^  Valentinjans, 
Basilidians,  and  others,  who  were  so  far  from  meditating  a  coa- 
lition with  the  general  mass  of  Pagans,  Jews,  •  and  Christian 
philosophers,  that  they  stood  as  common  objects  of  hatred  to  them 
all. 

10.  It  is  difficult,  at  this  distance  of  time,  without  the  writings 
of  those  reputed  heretics,  to  ascertain  precisely  their  faith  and 
practice  in  every  particular;  the  most  that  can  be  collected,  is 
from  the  writings  of  their  adversaries,  who  frequently  contradict 
each  other. 

11.  But  notwithstanding  all  the  learned  labors  of  Catholic 
philosophers  and  historians,  in  support  of  their  own  orthodoxy, 
and  in  blackening  the  characters  of  those  who  differed  from  them, 
they  nevertheless,  furnish  sufficient  matter  to  show  who  they 
were  that  retained  the  greatest  degree  of  the  Gospel  according 
to  its  primitive  simplicity  and  truth. 

Meth  Ma"-       *  Such  has  been  jthe  effect  of  that  darkening  influence,  proceeding  from  this 

p.  277,  N.°    source,  that  even  John  Wesley,  the  renowned  advocate  of  virtue  and  Christian 

Y.  183S,         perfection,  was  so  far  blinded  that  he  took  his  pattern  of  primitive,  unadulterated 

new  series,    Christianity,  and  of  ordaining  bishops,  fronl  the  apostate  church  of  Alexandria; 

vol.  ix.  No.    as  may  be  seen  from  the  following:     It  is  said  he  kept  "his  eye  upon  the  con- 

^"  duct  of  the  primitive  churches,  in  the  ages  of  unadulterated  Christianity ;  he  had 

much  admired  the  mode  of  ordaining  bishops,  which  the  church  of  Alexandria 

had  practised."     It  was  to  thig  seat,  then,  of  corrupt  and  corrupting  Christianity, 

that  Wesley  looked  for  the  primitive  and  unadulterated  Apostolic  Church. 


B.  TV.  THE  FIRST  DISTINCTION  BETWEEN,  &C.  133 


CHAPTER  IV. 

THE  FIRST  DISTINCTION  BETWEEN  CATHOLICS  AND  HERETICS, 
IN  THE  SECOND  CENTURY. 
<?  ■  .  .       . 

The  title  of  Catholic,  which  signifies  universal,  appears  to  have  chap.  iv. 
been  first  adopted  by  those  Christian  fathers,  so  called,  who,  in 
the  second  century,  embraced  the  philosophy  of  the  Alexandrian 
school. ;  which  distinguishing  title  answered  well  to  the  system  of 
Ammonius  Saccas,  who  proposed  to  incorporate  all  sects  and 
denominations  of  mankind  into  one  body,  or  universal  church. 

2.  Hence  the  writings  of  those  renowned  fathers,  have  been 
considered,  through  all  succeeding  ages,  as  the  only  key  to  open 
the  Scriptures;  as  the  only  exposition  of  the  words  of  God,  and 
the  only  test  of  truth,  by  which  all  controversies  were  to  be 
decided. 

3.  Consequently,  those  writings  have  been  preserved  by  their 
successors,  as  the  most  precious  fountain  of  light,  without  which, 
the  Scriptures  must  (in  their  esteem)  be  entirely  useless.  Then 
it  must  be  from  the  writings  of  these  fathers,  that  the  real  foun- 
dation of  the  Catholic  church  is  to  be  ascertained,  and  the  spirit 
from  which  it  originated,  made  manifest. 

4.  Among  the  famous  foundation  pillars  of  this  Catholic  build-   Ecci.  His- 
ing,  may  be  ranked  Jitsti?i,  Irenaeus,  Athenagoras,  Theophilus,   p'^w^"'"'' 
Paiitaenus,  Clement,*  and  Origen.     There  were  also  many  other 
learned  commentators  of  less  note.     Clement,  the  Alexandrian, 

who  succeeded  Fantaenus  in  the  care  of  the  Christian  school, 
wrote  several  books  which  are  yet  extant.  Mosheim  says,  they 
show  the  extent  of  his  learning  and  the  force  of  his  genius  ;  but 
at  the  same  time,  acknowledges,  that  his  excessive  attachment 
to  the  reigning  philosophy  led  him  into  a  variety  of  pernicious 
errors. 

5.  Origen  succeeded  him.     "  This  rash  young  man,"  (says   Eccl.  Re- 
Hobinson,)  came  quibbling  into  the  church  when  he  was  about  |^^'''^^'^**'P- 
eighteen.     Old  Clement,  and  the  pedants  emboldened  him.     He 
persecuted   the   world   with  an   endless  number  of  books,  and 

wrote  twenty  tomes  to  explain  the  hidden  mysteries  of  the 
Gospel  of  John.  At  length  death  forced  him  to  quit  his  delight- 
ful work  of  disputing  and  wrangling,  in  the  year  two  hundred 
and  fifty-four." 

*  Ilis  name  was  Titus  Flavins  Clemens,  usually  called  St.  Clement  ^^  Alex- 
andria, to  distinguish  him  from  Clement  of  Rome,  mentioned  in  Paul's  epistle  to 
the  Fhilippians.    See  Phil.  iv.  3. 


134 


THE  FIRST  DISTINCTION  BETWEEN 


B.  lY. 


CHAP.  IV. 

Eccl.  His- 
tory, vol.  i. 
p.  171. 


Ibid.  p.  182. 


JMil.  Chh. 
Hist,  vol  i. 
p.  145.  Phil- 
ad  el  |ihi  a 
edit.  18.35. 


Eccl.  Re- 
searches, p. 
51,52  .See 
also  Mo- 
sheiin,  Eel. 
History, 
vol.  ii.  p. 
183. 


G.  To  this  agree  the  following  observations  of  ilfos/ie??^ :  "This 
new  species  of  philosophy,  imprudently  adopted  by  Origen,  and 
maiiij  other  Christians,  was  extremely  prejudicial  to  the  cause  of 
the  Grospel,  and  to  the  beautiful  simplicity  of  its  celestial  doc- 
trines. 

7.  "  For  hence  it  was,  that  the  Christian  doctors  began  to  in- 
troduce their  subtle  and  obscure  erudition  into  the  religion  of 
Jesus  ;  to  involve  in  the  darkness  of  a  vain  philosophy,  some  of 
the  principal  truths  of  Christianity,  that  had  been  revealed  with 
the  utmost  plainness,  and  were  indeed  obvious  to  the  meanest 
capacity ;  and  to  add  to  the  divine  precepts  ot  our  Lord,  many 
of  their  own,  which  had  no  sort  of  foundation  in  any  part  of  the 
sacred  writings. 

8.  "  Pantac7ius,  the  head  of  the  Alexandrian  school,  was  pro- 
bably the  first  who  enriched  the  church  with  a  version  of  the 
sacred  writings.  All  were  unanimous  in  regarding  with  venera- 
tion the  holy  Scriptures,  as  the  great  rule  of  faith  and  manners." 
Clement  wrote  a  Commentary  upon  the  canonical  epistles,  or  those 
epistles  which  had  been  selected  for  a  canonical  purpose  by  his 
learned  master  Pantaemis.  He  is  also  said  to  have  explained,  in 
a  compendious  manner,  almost  all  the  sacred  writings. 

9.  Milner  says,  "  Paidaenus  was  much  addicted  to  the  sect 
of  Stoics.  The  combination  of  Stoicism  with  Christianity  in  the 
system  of  Pantaenus,  must  have  very  much  debased  the  sacred 
truths.  He  always  retained  the  title  »f  the  Stoic  philosopher, 
after  he  had  been  admitted  to  eminent  employment  in  the  Chris- 
tian church."  - 

10.  "Every  effect,"  (says  Robinson,)  "produced  by  these 
causes,  became  itself  the  cause  of  another  effect :  Origen  broached 
a  new  and  universal  maxim  in  explaining  the  Scriptures.  This 
was,  "that  scripture  had  a,  double  sense;  the  one  obvious  and 
literal,  the  other  hidden  and  mysterious,  which  lay  concealed,  as 
it  were,  under  the  veil  of  the  outward  letter. 

11.  "The  former  they  treated  with  the  utmost  neglect,  and 
turned  the  whole  force  of  their  genius  and  application  to  unfold 
the  latter ;  or  in  other  words,  they  were  more  studious  to  darken 
the  holy  Scriptures  with  their  idle  fictions,  than  to  investigate 
their  true  and  natural  sense. 

12.  "  Some  of  them  also  forced  the  expressions  of  sacred  writ 
out  of  their  obvious  meaning,  in  order  to  apply  them  to  the  sup- 
port of  their  philosophical  systems ;  of  which  dangerous  and  per- 
nicious attempts,  Clemens  is  said  to  have  given  the  first  example. 
The  Alexandrian  version,  commonly  called  the  Septicagint,  they 
regarded  almost  as  of  divine  authority." 

13.  This,  in  conjunction  with  such  of  the  Apostle's  writings 
as  these  Eclectics  chose  to  select,  formed  the  orthodox;  canon, 
or  laio.     From  Jews  and  Pagans  they  received,  or  adopted  the 


B.  IV.  CATHOLICS  AND  HERETICS.  135 

maxim,  "  That  it  was  not  only  lawful,  but  even  praiseworthy,  chap,  iv. 
to  deceive,  or  even  to  use  the  expedient  of  a  lie,  in  order  to  ad-   eccI  His- 
vance  the  cause  of  truth  and  piety.'"     Doubtless  for  this  prac-  '°''[-^"''- 
tice  their  double  sense  of  scripture  opened  a  large  field.     "Such"  eccI  Re- 
(says  Robinson)  "were  the  benefits  which  the  Alexandrian  school,  '^eaiches,p. 
and    chiefly    Origtn,    conferred    on   the    Primitive    [  Catholic  ] 
Church!" 

14.  "  The  charge  of  the  Alexandrian  school  (says  Milner)  was 
committed  to  Origen  when  quite  young,  (17)  by  Demetrius,  the 
bishop  of  that  city ;  and  here  is  the  platform  of  his  doctrines  on 
Rom.  iii.  28.  '  We  conclude  that  a  man  is  justified  by  faith,'' 
&c.,  he  says:   'The  justification  by  faith  only  is   sufficient;  so 

that,  if  any  person  only  believe,  he  may  be  justified,   tliough  no  Jas.  ii.  19. 
good  work  hath  been  fulfilled  by  him." 

15.  Here  is  the  whole  and  sole  foundation  of  antichristian 
doctrine;   this  is  the  true  Catholic  faith,   the  true  Protestant 

faith,  and  the  true  Orthodox  faith,  as  systematized  by  Orioen. 
On  this  ground  the  devils  may  be  justified,  for  they  believe  and 
tremble. 

16.  Yet  Milner  goes  on:    "  Thus  this  precious  doctrine  of  jus-   Mil.  cwi. 
tification  was  yet  alive  in  the  third  century.     This  it  was  that  ^/']49"l, '" 
kept  Origen,   with  all  his  hay  and  stubble,  firm  on  Christian   vio. 
foundations."       "Christian    foundations!"      "What    astonishing 
blindness!     But  what  follows?     "A  thick  mist  pervaded  the  ibid.  p.  221 
Christian  world,  supported  and  strengthened  by  his  absurd,  alle- 
gorical  manner  of  interpretation."      Yet  his  false  and  absurd 
theories  have  been  handed  down  !ls  true  orthodox  faith,  to  the 
present  time. 

17.  "■  Justin  Martyr,"  (says  Mosheim)  "had  frequented  all  J^^*!'"!^; 
the  diff"erent  sects  of  philosophy,  in  an  ardent  and  impartial  pur-   p  177. 
suit  of  truth ;  but  finding,  neither  in  the  Pythagorean  nor  Pla- 
tonic schools,  any  satisfactory  account  of  the  perfections  of  the 
Supreme  Being,  and  the  nature  and  destination  of  the  human 

soul,  he  embraced  Christianity,  on  account  of  the  light  which  it 
cast  upon  these  interesting  subjects." 

18.  He  wrote  in  defence  of  the  Christians,  and  even  presented 

an  Apology  to  the  emperor  in  their  behalf.     His  apologies  are  ibid.  p.  157. 
said  to   be    "most  deservedly  held  in  high  esteem;"   notwith- 
standing,  "  He  shows  himself  an  unwary  disputer,  and  betrays  a  -^^q^^  -^  oq 
want  of  acquaintance  with  ancient  history."     And  where  is  the 
disputer  of  this  world  ? 

19.  Irenaeus  turned  his  pen  against  those  whom  Mosheim  calls,  EccI  i-iis- 
"  The  internal  and  domestic  enemies  of  the  church,"  to  which  i^'O'i  voi.i. 
his  labors   are  said  to  have  been  "  singularly  useful ;"  for  he 

wrote  ;?De  books  against  heresies,  and  refuted  the  whole  tribe  of 
Heretics. 

20.  Athe?iagoras   wrote   a  Treatise  upon    the  Resurrection, 


136 


THE  FIRST  DISTINCTION  BETWEEN 


B.  IV. 


CHAP.  IV. 


Ibid  p.  18G, 
187. 


Ibid.  vol.  i. 
p.  J  78. 
Note  [q.] 


Ibid  vol. 
p.  137. 
Chrouol. 
Table. 
Cent.  II. 


Eccl.  His- 
tory, vol.  i. 
p.  149. 
Note  [1.] 


*i.e.  plu- 
rality  of 
gods. 


Ecol.  Re- 
se.'irches,  p. 
53. 


and  an  Apology  for  the  C/mstians. — "He  was  a  philosopher  of 
no  mean  reputation,"  says  Mosheivi,  "  and  deserves  a  place 
among  the  'estimable  wi-iters'  of  the  second  century;"  of  course 
he  could  not  be  an  Apostle,  hated  of  all  men,  and  counted  as  the 
filth  and  off-scouring  of  all  things. 

21.  But  who  were  those  esiimaMe  writers'?  and  what  are 
the  merits  of  their  works  ?  Mosheim  himself  confesses  that, 
"  they  abound  with  stoical  and  academical  dictates,  vague  and 
indeterminate  notions,  and,  what  is  yet  worse,  with  decisions 
that  are  absolutely  false,  and  in  evident  opposition  to  the  pre- 
cepts of  Christ."  Such  is  the  heterogeneous  description  of  quali- 
ties which  truly  belong  to  the  fathers,  the  self-styled  orthodox, 
and  first  founders  and  defenders  of  the  Catholic  faith. 

22.  "  Theophilus,  bishop  of  Aniioch,  wrote  three  books  in  de- 
fence of  Christianity — a  Covimeyitary  on  the  Proverbs — another 
on  the  Four  Evangelists.  He  also  wrote  against  Marcion  and 
Hermo genes,  and  refuting  the  errors  of  these  Heretics,  he  quotes 
several  passages  of  the  Revelations.  He  was  the  first  who  made 
use  of  the  word  \Cr'  TKINIT  Y  to  express  the  distinction  of  what 
divines  [or  rather  blind  guides]  call.  Persons  in  the  Godhead.'''' 

23.  "  The  Christian  church,"  (says  Maclaine)  "  is  very  little 
obliged  to  him  for  his  invention.  The  use  of  this  and  other  un- 
scriptural  terms,  to  which  men  attach  either  no  ideas,  or  false 
ones,  has  wounded  charity  and  peace,  without  promoting  truth 
and  knowledge.  It  has  produced  heresies  of  the  very  worst 
kind." 

24.  "  Nothing  more  injufious  can  be  conceived  than  the 
terms  of  contempt,  indignation,  and  reproach,  which  the  heathens 
employed  in  expressing  their  hatred  against  the.  Christians,  who 
were  called  by  them  atheists,  because  they  derided  the  heathen 
Polytheism;*  magicians,  because  they  wrought  miracles;  self- 
murderers,  because  they  suffered  cheerfully  for  the  truth  ;  haters 
of  the  light,''''  because  they  held  religious  assemblies  in  the 
night :   "with  a  multitude  of  other  ignominious  epithets." 

25.  Then,  what  could  ever  have  induced  such  indignant  des- 
pisers  to  embrace  a  religion  against  which  they  had  such  indig- 
nation ?  The  truth  is,  they  never  did  receive  nor  embrace  it ; 
they  quarrelled  about  the  name,  for  the  sake  of  honor  and  pro- 
motion; but  the  power  and  substance  of  the  religion  of  Christ 
they  never  knew  or  received.  It  is  unnecessary  to  say  any  thing 
about  the  miraculous  power  of  God ;  for  of  this  the  learned  doc- 
tors professed  to  stand  in  no  need. 

26.  "It  was,"  (says  Robinson,)  "an  enormous  compliment, 
which  these  gentlemen  paid  themselves."  "The  gospel,"  (said 
they,)  "is  evidently  divine,  because  nothing  but  the  miracvilous 
power  of  God  could  support  it  in  the  hands  of  illiterate  men. 
As  if  they  and  their  quirks,  were,  to  all  succeeding  ages,  to  sup- 


B.  ly.  CATHOLICS  AND  HERETICS.  137 

plj  the  place  of  the  miraculovis  power  of  Grocl."     Doubtless  the  chap,  iv. 
quirk  of  T keophiUts  removed  much  of  the  Pagan  indignation  and 
contempt. 

27.  The  following  remarks  of  Mosheim,  on  this  subject,  are 
worthy  of  particular  notice.     "  The  religious  sentiments  of  the  Ecci.  His- 
tirst  Christians  were  most  unjustly  treated,  and  most  perfidiously  l^Yso!"' '' 
misrepresented  to  the  credulous  multitude,  who  were  restrained 

by  this  only  from  embracing  the  Gospel."  Here  the  doctor 
seems  to  have  forgotten  that  the  carnal  mind  is  enmity  against 
God,  and  in  love  with  gods  many.     But  observe  what  follows : 

28.  "Those  therefore,  who,  by  their  apologetic  '^x'limgs.  in 
favor  of  the  Christians,  desti'oyed  the  poisonous  influence  of  de- 
traction, rendered,  no  doubt,  signal  service  to  the  doctrines  of 
Ch7ist,"  [he  ought  to  have  said,  to  the  doc/.rine  of  Saccas,]  "by 
removing  the  chief  impediment  that  retarded  its  progress. 

29.  "  Nor  were  the  writings  of  such  as  combated  with  success 
the  ancient  heretics  without  their  use.  For  the  insipid  and  ex- 
travagant doctrines  of  these  sectaries,  and  the  gross  immoralities 
with  which  they  were  chargeable,  were  extremely  prejudicial  to 
the  Christian  religion,  by  disgusting  many  at  whatever  carried 
the  Christian  name. 

30.  "But,  when  it  was  known,  by  the  writings  of  those  who 
defended  Christianity,  that  these  corrupt  heretics  were  held  in 
aversion,  instead  of  being  patronized  by  the  true  followers  of 
Christ,  then  the  clouds  that  were  cast  over  the  religion  of  Jesus 
were  dispersed,  and  the  prejudices  that  had  been  raised  against 
it  were  fully  removed." 

31.  How  Dr.  Mosheiyn  could  give  the  name  of  followers  of 
Jesus  Christ,  to  the  votaries  of  that  system,  which  he  elsewhere 
denominates  "a  motley  spectacle  of  superstition,^''  is  a  mystery; 
but,  granting  that  it  was  the  religion  forged  in  the  Alexandrian 
school,  that  the  learned  fathers  rescued  from  the  indignation  and 
contempt  of  the  Pagans  against  the  Christian  name,  his  state- 
ment is  doubtless  correct. 

32.  '■'■Tons,''''  (said  the  followers  of  Christ  from  the  begin-   icor.viii. 
ning)   "  there  is  but  one  God.^''     This  was  detraction  enough  ;  it 
overthrew  at  once  the  whole  Pagan  system.     This  must  surely 

be  charged  to  the  followers  of  Saccas,  if  they  assume  the  name 
of  Christians.  To  remove  this  disgraceful  charge,  they  apply 
Orige7i's  two-fold  sense  of  scripture;  according  to  this,  the 
literal  sense  must  be,  One  God;  and  the  mysterious  sense,  Three 
Persotis  ;  and  so  of  the  rest. 

33.  Thus  it  appears  that  the  Catholics  hold  that  more  persons 
than  one  may  be  called  Grod  and  worshipped.  This  doctrine 
they  established  by  a  council  of  learned  bishops,  doctors  and  pa- 
triarchs, from  which  the  illiterate  were  excluded,  and  into  which, 
none  of  the  comments  of  the  disciples  of  Jesus  on  the  scriptures 

10 


138  CHARGES  AGAINST  REPUTED  HERETICS.  !>.  IV. 

^"•^^-  ^-  should  be  admitted.  Here  the  Jew,  the  Pagan,  and  the  Chris- 
tian, are  incorporated  into  one ;  and  why  not  admit  that  three 
'persons,  each  true  God,  hy  a  mystical  union,  may  also  be  incor- 
porated into  one  ? 

34.  This  is  according  to  the  true  Catholic  faith  ;  and  he  that 
disputes  this  doctrine  must  be  called  a  heretic.  Heretics  are 
held  in  aversion  ;  they  are  not  patronized  ;  they  are  charged  with 
the  most  extravagant,  •  and  execrable  doctrines,  and  the  most 
gross  immoralities.  This  was  enough  to  arouse  the  persecuting 
vengeance  of  both  Pagans  and  Catholics  to  extirminate  them 
from  the  earth ;  while  the  correspondent  faith,  and  co-operating 
practice  of  their  joint  persecutors,  declared  them  both  to  be  the 
servants  of  one  master. 

35.  Then,  as  Christian  heretics  alone  are  cut  oiF  from  the 
general  bond  of  union,  and  marked  out  for  jlestruction,  it  may 
be  proper  to  notice  the  account  that  historians  give  of  them. 


CHAPTER  V. 

CHARGES  BROUGHT  AGAINST  THE  CHRISTIANS,    CALLED  HERE- 
TICS,   IN  THE  SECOND  AND  THIRD  CENTURIES. 

Lardner's  "  Heresy,  in  Grreek,"  (says  Lardner,  in  his  History  of  Her e- 
voi.'ix''p.  tics,)  signifies  election  or  choice,  and  is  used  for  any  opinion  which 
--^•^  a  man  chooseth  as  best,  or  most  probable.     The   same  word  is 

17— XV  5.     also  translated  sect .V 

—XXIV.  5,  2.  "  It  is  generally  allowed,  that  a  heretic  is  one  who  professes  to 
xxviii.  22  be  a  Christian,  but  is  not  supposed  to  be  of  the  Church,  having 
p.'22\°  '^  either  separated  himself  from  it,  or  been  excluded  from  it  by 
p.  227.         others.     They  believe  what  they  profess,  to  be  true.     As  they 

are  heretics  in  our  esteem,  so  are  we  in  theirs, 
Kcci.  Re-  3.  "During  the  first  three  centuries,"  [ssljs  Robi7iso7t,)  "Chris- 
ss^'sa'^*'  ^'  ^^^^  congregations,  all  over  the  east,  subsisted  in  separate  inde- 
pendent bodies,  unsupported  by  government,  and  consequently 
without  any  secular  power  over  one  another.  Opiniomsts,  or, 
to  use  the  Greek  style,  heretics,  formed  churches,  taught  their 
own  doctrines,  and  held  separate  assemblies  everywhere." 

4.  "  Marcinniles,  Valoi/inians,  Basilidians,  and  great  num- 
bers more  who  followed  their  own  convictions,  taught  churches, 
and  probably  were  men  of  more  zeal  than  that  most  numerous 


Ijardner's 
Wi.iks, 

V..I 

235, 

IX    p. 

237. 

B.  IV.  CHARGES  AGAINST  REPUTED   HERETICS.  139 

party,  wlio  calumniated  all  the  rest  as  licreties  who  troubled  the    chap  v. 
peace  of  Israel." 

5.  "  Heretics,"  (says  Lardiier,)  "  have  often  been  treated  with 
much  harshness  and  great  severity  of  expression.  Some  seem  to 
have  reckoned  that  they  had  a  right  to  say  the  worst  things  of 
heretics  which  they  could ;  and  others  have  thought  themselves 
obliged  to  believe  all  the  evil  that  has  been  reported  of  them. 

6.  "  One  thing  laid  to  the  charge  of  many  of  those  heretics  is  ibid.  p.  239. 
magic:  another  thing  is  lewdness,  and  all  manner  of  wickedness, 

and  likewise  teaching  it.     There  is  no  small  agreement  between  P-  2■'^• 
the  charges  brought  against  the  first  Christians  in  the  beginning 
of  the  second  century,  and  the  charges  against  the  heretics  in  later 
authors  ;  which  may  create  a  suspicion  that  these  last  were  formed 
upon  the  model  of  the  former,  and  consequently  are  without  ground. 

7.  "What  the  crimes  were,  which  were  laid  to  the  charge  of 
the  primitive  Christians,  we  know  from  divers  writers,  Greek 
and  Latin, — from  whom  it  appears  that,  besides  atheism,  or  im- 
piety to  the  established  deities,  they  were  charged  with  having 
their  wives  in  common,  with  promiscuous  lewdness  in  their  assem- 
blies, with  incest,  and  eating  human  flesh,  especially  young  chil- 
dren, whom  they  first  killed  and  then  ate,  at  their  nocturnal  meet- 
ings, where  persons  of  each  sex,  and  every  age  were  present." 

8.  ^^  Turner  says,  these  calumnies  seem  to  have  begun  with  ibid.p.  24i. 
Christianity  itself.     Tacitus,  speaking  of  the  Christians  in  the 

time  of  Nero,  says,  they  were  generally  hated  for  their  wicked- 
ness; that  is,  they  lay  under  a  bad  character  with  the  people." 

9.  "The  Romans,"  (says  Moaheim,)  "concluded,  that  the  eccI.  iiis- 
Christian  sect,  [i.  e.  heresy,^  was  not  only  unsupportably  daring  'orv.voi,  i. 
and  arrogant,  but,  moreover,  an  enemy  to  the  public  tranquility, 

and  every  way  proper  to  excite  civil  wars  and  commotions  in  the 
empire." 

10.  "  Tacihis,  reproaches  them  with  the  odious  character  of 
haters  of  mankind,  and  styles  the  religion  of  Jesus  a  dzstrvc- 
tire  sniper stit ion.     Svetonius  speaks  of  the  Christians,  and  their 
doctrine,  in  terms  of  the  like  kind."     He  calls  Christianity  "  a  n  id.  Note 
poisonons  and  malignant  superstitioyi.^''  ^ 

11.  What  is  here  added,  may  sufficiently  show  upon  what 
ground  the  charge  of  heresy  was  excited  and  continued  against 

the  heretics.     Thus  says  Paul :   '■'■  I  confess,  that  after  the  icaij  Acts,  xxiv. 
which  they  call  heresy,  so  vjorship  I  the  God^''  [not   gods]  "o/      ' 
my  fathers^     And  it  was  predicted  by  Christ  Jesus  himself, 
that  his  followers  should  have  their  name  cast  out  as  evil,  and 
that  all  manner  of  evil  would  be  spoken  against  them  fiilsely. 

12.  From  which  it  appears,  that,  while  the  apologists,  the 
honorable  Catholic  fathers,  cleared  themselves  of  those  ridicu- 
lous charges,  by  uniting  with  the  universal  faith  and  manners 
invented   by   Saccas^  they  rolled  over  the  burden  of  reproach 


140  CHARGES  AGAINST  REPUTED  HERETICS.  B.   IV. 

CHAP.v.    upon  those  wlio  would  not  conform  of  course:   a,  heretic  in  the 

second  or    third   century,  according  to    the  universal  opinion, 

must  be  a  magician,  an  atheist.,  a  lewd  incestuous  man-eater . 

Lardner's         13.  According  to  Lardner,   St.  Jerome  scruples  not  to  say, 

vIiS'p.      "They  are  worse  than  heathens,  the  worst  of  all  men;  and  if 

225.  they  are  free  from  all  reproach  in  their  lives,  yet  they  have  only 

p.  23G.         the  shadow  and  appearance  of  virtue,  not  the  truth."     "This  is 

certain,"  (says   Lardner,)  that   as  had   things  were  said  of  the 

primitive  Christians  (in  the  first  century)  by  Jews  and  heathens, 

as    ever  were  said  of  the   ancient  heretics  (in  the  second  and 

third  centuries)  by  Catholics." 

14.  And  we  might  add,  that  as  bad  things  were  said  by  Jews, 
heathens,  and  Catholics,  against  Christ  and  his  followers,  in  the 
three  first  centuries,  as  can  be  said  by  antichristians,  against 
the  followers  of  Christ  in  this  latter  day  of  his  second  appearing  ; 
which  may  appear,  not  only  from  those  general  charges  which 
have  been  mentioned,  but  from  many  things  of  the  like  nature, 
which  were  published  to  the  world,  with  some  appearance  of 
authority;  of  which  the  following  may  serve  as  a  specimen: 

15.  Celsus,  an  Epicurean  Philosopher  of  the  second  century, 
wrote  a  book  against  the  Christians,  entitled  "  The  True 
Word."  Lardner  thinks  it  was  a  time  of  persecution  when  he 
wrote,  [about  the  year  of  Christ  176]  because  he  several  times 
speaks  of  the  Christians  as  teaching  their  principles  privately, 
and  holding  assemblies  contrary  to  law,  and  hiding  themselves. 

Lardner's         16.  The  following  extracts  of  this  subtle  writer  are  copied 

vlrv^iH  p     fi*^!^^  Lardner'' s  Jewish  and  Heathe7i  Testimonies:  "I  could  say 

9, 18.  many  things,"  (says  Celsus,  personating  a  Jew,)  "  concerning  the 

affairs  of  Jesus,  and  those  true  too,  difi"erent  from  those  written 

by  his   disciples,  but  I  purposely  omit  them.     It  is  but  a  few 

years   since   he    [Jesus]    delivered   this    doctrine,   who    is    now 

reckoned  by  the  Christians  to  be  the  Son  of   Grod.     In  another 

place,  Celsus  calls  Jesus  the  first  author  of  this  sedition." 

Ibid.  p.  19.        17_   "After  this  he  brings  in  his  Jew,  arguing  against  Jesus 

in  this   manner.      First,  that  he  pretended    he   was   born  of  a 

virgin :    then    he    reproaches    him   with   his  birth  in  a  Jewish 

village,  and  of  a  poor  woman  of  that  country,  who  subsisted  by 

the  labor  of  her  hands. 

18.  "And  he  says,  'she  was  put  away  by  her  husband,  who 
was  a  carpenter  by  trade,  he  having  found,  that  she  was  guilty 
of  adultery.'  Then  he  says,  that,  having  been  turned  out  of 
doors  by  her  husband,  she  wandered  about  in  a  shameful  man- 
ner, till  she  had  brought  forth  Jesus,  in  an  obscure  place  ;  and 
that  he  being  in  want,  served  in  Egypt  for  a  livelihood ;  and 
having  there  learned  some  charms,  such  as  the  Egyptians  are 
fond  of,  he  returned  home ;  and  tlicu  valuing  himself  upon  those 
charms,  he  set  up  himself  for  a  God. 


B.  IV.     CHARGES  AGAINST  REPUTED  HERETICS.  141 

19.  Again,  "That  the  mother  of  Jesus,  being  great  with  chap. v. 
child,  was  put  away  by  the  carpenter,  who  had  espoused  her,  he 
having  convicted  her  of  adultery  with  a  soldier  named  Paiitheras.^' 
Afterwards  Cehus  goes  on:  "Was  the  mother  of  Jesus  hand- 
some, that  God  should  be  in  love  with  her  beauty  ?  It  is  un- 
worthy of  God,  to  suppose  him  to  be  taken  with  a  corruptible 

body,  or  to  be  in  love  with  a  woman,  whether  she  be  of  royal 
descent  or  otherwise." 

20.  "  In  another  place,  Celsus  sajs:  '  But  if  God  would  send 
forth  a  spirit  from  himself,  what  need  had  he  to  breathe  him  into 
the  womb  of  a  woman  ?  For,  since  he  knew  how  to  make  men, 
he  might  have  formed  a  body  for  this  spirit,  and  not  cast  his  own 
spirit  into  such  filth." 

21.  Upon  what  principle  could  this  Epicurean  ascribe  filth  to 
the  womb  of  a  virgin  ?  Mvist  it  not  have  been  from  the  debauched 
state  of  his  own  carnal  mind,  which  could  conceive  nothing  clean, 
where  the  unclean  and  brutal  passions  of  human  nature  might  be 
gratified  ? 

22.  And  why  does  he  call  in  question  the  beauty  of  the  mother 
of  Jesus  ?  Is  it  to  prove  that  God  can  have  nothing  to  do  with 
a  woman  ?  or  is  it  not  rather  to  cast  contempt  upon  that  particu- 
lar woman,  who  was  chosen  for  a  higher  purpose  than  to  gratify 
the  carnal  desires  of  man  ?  Admitting  that  she  was  not  beautiful, 
but  even  ugly,  in  the  eyes  of  an  Epicurean;  this  could  be  no 
reasonable  objection  to  the  Gospel,  which  came  not  to  promote 
either  the  lust  of  the  flesh,  or  the  lust  of  the  eye:  but  doubtless 
this  was  the  secret  cause  of  his  enmity. 

23.  "  Afterwards  the  Jew  in  Cehus,  addresses  Jesus,  and  says :   Lardner, 

'  What  occasion  had  you,  when  an  infant,  to  be  carried  into  Egypt,  ^'"'-  ^''^^-  P- 
lest  you  should  be  killed  ?  A  God  has  no  reason  to  be  afraid  of 
death.  And  now  an  angel  comes  from  heaven  to  direct  you  and 
your  relations  to  flee  into  Egypt,  lest  you  should  be  taken  up 
and  put  to  death ;  as  if  the  great  God,  who  had  already  sent  two 
angels,  upon  your  account,  could  not  have  preserved  you,  his 
own  Son,  in  safety  at  home." 

24.  "In  another  place  Cehus  has  these  words:  'But  if  he  ibid.  p.  22. 
[Herod]  was  afraid,  that  when  you  was  come  of  age,  you  should 

reign  in  his  stead ;  why  did  you  not  reign  when  you  was  of  age  ? 
But  so  far  from  that,  the  Son  of  God  wanders  about,  cringing 
like  a  necessitous  beggar,  or  sculks  from  place  to  place,  as  if  he 
was  afraid  of  being  taken  up." 

25.  Again:   Cehus  says,  "  That  Jesus   taking  to  himself  ten  jbid. p. 23. 
or  eleven   abjects,  vile  publicans  and  sailors,  went  about  with 

them  getting  his  subsistence  in  a  base  and  shameful  manner." 
In  another  place  the  Jew  in  Cehus  says,  "Jesus  set  out  with  ten 
profligate  publicans  and  sailors." 

26.  Again,  concerning  the  disciples  of  Jesus,  Cehus  has  these 


142  CHARGES  AGAINST  REPUTED   HERETICS.  B.' IV. 

CHAP.  V.  ■R'ords:  "  Some  of  them  say:  Do  not  examine,  hut  believe:  and, 
ibiu  p.  10  thy  faiUi  shall  save  thee  :  and,  the  tcisdom  of  this  ivorld  is  evil, 
a7id folly  good.''''  And  again:  "These  are  their  instructions: 
Let  not  any  man  of  learning  come  hither,  nor  any  wise  man, 
nor  any  man  of  prudence  ;  but  if  any  man  be  unlearned,  if  he  is 
ignorant,  if  he  is  silly,  let  him  come  icithout  fear.  Thus  ac- 
knowledging, that  these  are  the  men  who  are  acceptable  to  their 
God  ;  and  thereby  manifesting,  that  they  are  neither  willing,  nor 
able  to  gain  any  but  the  foolish,  the  vulgar,  the  stupid,  slaves, 
women  and  children." 

27.  In  such  manner,  this  learned  sophist  runs  through  a  great 

part  of  the  New  Testament ;  and,  by  such  kind  of  reasoning  as 

would  even  carry  a  show  of  sanctity,  he  endeavors  to  show  to 

the  world,  that  Jesus  and  his  followers  are  unspeakably  below 

them,  in  meanness,  and  all  manner  of  low  debauchery. 

Vol  viii.p.        28.  The  following  is  also  from  X,ar<iwer  ;   '■'■  Ca'cilius  Natalis, 

ohMhmnus  ^  heathen,  arguing  against  the  Christians,   speaks  .to  this  pur- 

Fehx  pui).  pose  :   "As  for  the  feast,  it  is  a  well  known  thing  :  every  body 

•210.''  talks  of  it.     They  come  together  upon  an  appointed  day,  with 

all  their  children,  their  sisters  and  mothers  ;  persons  of  each  sex, 

and  of  every  condition.     And  after  feeding  plentifully,  when  the 

lights  are  put  out,  they  practise  promiscuously,   incest,  and  all 

manner  of  uncleanness.' " 

29.  These  and  such  like,  were  the  reproaches  of  Christ,  of 
which  the  learned  Catholic  fathers  had  to  clear  themselves,  in 
order  to  lay  the  foundation  of  their  honorable  kingdom.  But 
this  they  could  never  have  eifected,  had  they  not  first  proved 
to  the  M'orld,  by  their  practice  and  their  writings,  that  they  re- 
jected that  singular  manner  of  life,  which  had  first  given  occa- 
sion to  such  false  and  blasphemous  reports. 

30.  And  therefore,  while  they  pretend  to  maintain  the  inno- 
cence of  Jesus  and  his  first  followers,  they  unite  with  the  same 
old  spirit  of  falsehood,  in  rolling  off  these  reproaches  from  them- 
selves, and  loading  the  living  heretics  of  their  day  with  the  scan- 
dal;  and,  under  a  deceitful  mask,  they  try  to  make  it  .appear, 
that  they,  and  not  the  heretics,  stand  related  to  the  once  despi- 
sed Jesus,  and  have  the  only  right  to  the  distinguishing  name 
of  Christians. 

Lardner  '^^  •   "  «^«*^2«  says,  that  their  accusers  themselves  scarcely  be- 

voi.  ix.  p.  lieved  the  charges  brought  aeainst  them  :  and  where  these  had 
in  some  measure  been  credited,  it  arose  from  the  wickedness  of 
the  heathens,  which  disposed  them  to  believe  such  things  of  other 
people  as  they  practised  themselves." 
Ibid. p. 241.  ^^-  Moreover,  "  He  assures  us,  that,  in  the  time  of  his 
heathenism,  he  thought  it  impossible  that  the  Christians  should 
suffer  with  such  constancy  and  resolution  as  they  did,  if  they  had 
been    man-eaters,    and    addicted    to    lewdness.  —  Athenagoras 


B.  IV.  CHARGES  AGAINST  REPUTED   HERETICS.  143 

plainly  says,  that  the  general  wickedness  of  the  heathen  people,    <^irAP  V- 
was  the  ground  of  their  charging  such  base  practices  upon  the   p.  043, 
Christians,  who  were  exemplary  virtuous." 

33.  "  It  appears  from  TtrLullian,  that  iu  his  time  it  was  not  p.  244. 
known  that  any  among  Christians  were  guilty  of  such   crimes  as 
were  imputed  to  them  by  their  adversaries.     The  only  ground  of 
these  charges  according  to  him  was  common  fame,  and  uncertain 
report,  without  any  proof. 

34.  "  You  tax  us,  (says  he)  with  killing  and  eating  children.   Kf-ci.  Re- 
The  charge  is  absurd  and  cruel  in  the  extreme,  and  we  cannot  %x^  "^^'  '^' 
conceive  how  you   came  to  invent  such  a  scandalous  calumny. 

We  defy  you  to  pro,ve  it.  Why  do  not  the  magistrates  examine 
us  on  this  subject?  What  glory  would  redound  to  any  governor 
who  could  produce  a  Christian  who  had  eaten  an  hundred  in- 
fants. 

35.  "But  you  hate  us,  even  the  bare  name  by  which  we  are 
called,  and  without  giving  yourselves  any  trouble  to  examine, 
you  say  all  manner  of  evil  of  us."  These  words  of  Tertulliaa 
are  quoted  by  Robinson.  What  follows  is  taken  from  Lardner^s 
History  of  Herelics. 

36.  '^Trypho  the  Jew,  being  asked  by  Juslin  whether  he  Laniner, 
believed  the  common  reports  concerning  the  Christians,  readily  i^j^'j  '.i^^^''' 
answered,  "  They  are  incredible ;  laanan  nature  is  7Lot  capable 

of  such  things.'''' 

37.  The  same  arguments  will  serve  for  the  heretics,  for  they  are 
charged  by  later  writers  with  the  same  things  which  were  before 
imputed  to  the  primitive  Christians,  li  then  they  are  incredible 
•with  regard  to  the  one,  they  are  so  likewise  with  regard  to  the 
other. 

38.  "  When  all  this  is  considered,  (says  Lardner,)  I  cannot  Lardner, 
help  thinking  that  there  is  too  much  justice  in  Mons.  Bayle's  240.'^  '' 
satire.     '  When  we  read  these  things  in  the  fathers  of  the  church, 

one  can  scarce  forbear  thinking  that  the  case  was  the  same  with 
them  in  respect  to  heretics,  as  with  the  heathens  in  respect  to 
Christianity. 

39.  '  The  heathens  imputed  to  Christianity  an  hundred  ex- 
travagances and  abominations  that  had  no  foundation.  The  first 
who  forged  these  calumnies  were  undoubtedly  guilty  of  the 
blackest  malice ;  but  the  greatest  part  of  those  who  vented  them 
abroad,  after  they  had  been  so  maliciously  sown,  were  only  guilty 
of  too  much  credulity ;  they  believed  common  fame,  and  never 
troubled  themselves  to  dive  into  the  bottom  of  it. 

40.  "  Is  it  not  more  reasonable  to  believe  that  the  fathers  did 
not,  with  all  the  patience  requisite,  thoroughly  inform  themselves 
of  the  real  principles  of  a  sect,  than  it  is  to  believe  that  those 
very  men,  who  held  that  Jesus  Christ,  by  his  death,  was  the 
Saviour  of  mankind,  should,  at  the  same  time,  hold  that  the 


144 


DISTINCTION  BETWEEN  CATHOLICS 


■B.  lY. 


CHAP.  VI.  Ijeastliest  pleasures  are  the  ready  way  to  paradise  ?"    So  far  Mons. 
Bayle. 

41.  Then,  according  to  this  plain  and  candid  statement,  let 
every  stone  be  gathered  and  united  to  its  own  foundation.  Let 
the  fathers  of  the  church  be  known  by  the  church  which  they 
farthered,  and  let  the  churches  own  their  fathers  and  grandfathers 
whose  image  they  bear.  But  to  show  more  particularly,  the  first 
distinction  between  the  church  of  the  fathers,  and  that  of  the 
heretics,  we  shall  state  a  few  of  the  most  material  points,  upon 
which  they  stood  divided ;  and,  if  Christ  is  not  divided;  it  must 
follow  that  one  or  the  other  was  antichrist. 


CHAPTER  VI. 

PARTICULAR  DISTINCTION  BETWEEN  THE  CHARACTERS  OF 
CATHOLICS  AND  HERETICS,  IN  THE  SECOND  AND  THIRD 
CENTURIES. 


Lardner, 
vol.  ix.  p. 
361,  306. 


Ibid.  p.  363, 
364. 


The  following  extracts  from  Lard7ier,  contain  some  of  the  most 
unfavorable  things  against  Heretics  that  could  be  collected  from 
the  writings  of  their  adversaries,  particularly  against  the  Mar- 
cionites . 

2.  Of  all  the  ancient  heretics  the  most  extraordinary  was 
Marcion.*  "He  flourished  about  the  year  130  or  very  soon 
after.  Marcion  had  many  followers.  Epiphanius  says  that  he 
deceived  multitudes  of  people,  and  that  his  heresy  still  subsisted 
in  his  time  at  Rome,  in  Italy,  Egypt,  Palestiiie,  Arabia  and 
Syria,  in  Cyprus,  Thehais,  Persia,  and  other  places."  The 
first  character  given  of  this  heretic  is  that  of  a  deceiver,  which 
must  imply  that  he  professed  to  follow  Christ,  but  did  not ;  and, 
to  prove  this,  his  moral  character  is  next  impeached. 

3.  Epiphanius  has  an  account  of  his  admitting  an  affection  for 
a  young  woman,  and  of  having  been  guilty  of  uncleanness  with 
her.  "  The  story  (says  Lardner,)  of  his  deceiving  a  young 
woman  is  held  doubtful  by  many.     Beausohre  has  a  long  argu- 

*  Marcion  was  a  disciple  of  Cerdon,  whose  doctrine  he  embraced  at  Eome. 
The  Catholic  historians  say  that  Marcion  joined  himself  to  the  impostor  Cerdon 
while  he  was  preaching  at  Rome.  Cerdon  flourished  between  the  years  125  and 
150.  His  doctrines  are  blended  with  those  of  Marcion.  The  faith  and  manners, 
therefore,  of  Cerdon  and  his  followers,  may  be  condsidered  the  same  as  those  un- 
der the  description  of  the  Marcionites. 


B.  IV.  AND  REPUTED  HERETICS.  145 

ment  upon  this  point,  taken  from  the  silence  of  ancient  writers,   chap,  yi. 
and  consisting  of  many  particulars."     All  of  which  tend  to  prove 
Marcion^s  innocence. 

4.  "EuSEBlus  informs  us  of  many  authors  who  had  written 
against  Marcion  :  Justin  Martyr,  Dionysms  of  Corinth, 
Theophihis  of  Antioch,  Philip  of  Gortyna,  Modesins,  Melito, 
and  Apollinaris.  He  had  read  their  writings.  Nevertheless 
he  makes  no  mention  of  this  scandalous  action  of  Marcion;  Je- 
rome would  not  have  omitted  it,  if  he  had  known  anything  of  it : 
since  he  omits  not  even  conjectures  and  the  slightest  reports  that 
tend  to  blacken  the  reputation  of  a  heretic.''^ 

5.  "  Teriullian  wrote  five  books  against  Marcion.  He  did 
not  neglect  any  occasion  to  decry  his  adversary ;  nevertheless  he 
says  nothing  of  this  scandalous  adventure.  The  story  of  Mar- 
cion''s  fall  is  not  in  Philaster,  which  shows  that  he  never  knew 
it ;  which  may  lead  persons  a  little  suspicious,  to  mistrust  that 
Epiphanius  himself  is  the  author  of  the  story."  So  says 
Lardner. 

6.  The  following  is  the  character  of  the  Marcionites  given  by  ibid  vol.  ix. 
Lardner.     "  The  manners  of  the  Mcra'owzYes  were  virtuous,  and  ^' 

they  had  many  martyrs.  They  are  not  charged  by  their  adver- 
saries with  being  vicious.  They  had  respect  to  the  will  of  God, 
and  were  desirous  of  obtaining  his  favor  as  the  greatest  good. 
They  did  not  allow  themselves  in  indulging  carnal  desires,  though 
their  adversaries  said  that  their  principles  led  directly  to  the 
gratifying  them. 

7.  "In  short,  it  is  evident  that  these  people  were  in  general  i'a''<'»er, 
strictly  virtuous;  that  they  dreaded  sin  as  the  greatest  evil,  and  gsg. 
had  such  a  real  regard  for   Christ,  as   to   undergo  martyrdom 
rather  than  offer  incense  to  idols.     They  seem  indeed  to  have  had 

a  great  number  of  martyrs." 

8.  We  come  now  to  the  principal  charge  of  heresy  which  ex- 
posed them  to  the  rage  of  their  persecutors.  "  They  contemned 
marriage,  and  highly  extolled  '■virginity.''''  Clement,  in  par- 
ticular, tills  up  almost  all  his  third  book  of  Stromata,  in  rehears- 
ing and  contradicting  the  arguments  of  Marcion,  and  other 
Encratites  [i.e.  continent  persons]  against  man-iage. 

9.  "These  proud  men,  (says  Clement,)  boast  of  imitating  our  iijid.p.3G4. 
Saviour,  who  never  married,  and  possessed  nothing  in  this  world. 

But  they  should  know  that  God  resisteth  the  proud,  but  giveth 
grace  to  the  humble."  This  is  a  comment  on  the  Scriptures 
truly  worthy  the  mystic  predecessor  of  Origen.  Had  he  in 
truth  brought  out  what  he  couched  under  the  outward  veil  of  the 
letter,  he  must  have  said,  that  God  resisteth  the  sincere  and 
harmless  imitators  of  Christ,  but  giveth  grace  to  the  aspiring 
followers  of  Saccas. 

10.  "  St.  Ephrem  lived  at  Edesa. — There  were  many  Mar- 


146  DISTINCTION  BETWEEN  CATHOLICS  B.  IV. 

CHAP.  vr.  cionites  in  that  country ;  which  induced  him  to  write  against 
Ibid  vol.  ix.  them.  He  says  that  '■'■  MarcioiLS  apostles  wei-e  icolc.es,  but  they 
p.  icj.         ]^ad  sheep'' s  clothing:  and  that  the  Devil  put  a  cowl  upon  him, 

that  he  might  deceive  the  children  of  light." 
Ibid.  p.  3S7.        11.  Unhappily,  this  saint  who  covered  himself  with  the  out- 
ward veil,  or  cowl  of  the  letter,  left  out  the  most  important  part 
of  the  sacred  text:   "  By  their  fruits  ye  shall  know  thent.'" 

12.  "According  to  St.  Jerome,  the  Marcionites  seem  to  have 
considered  the  connubial  state,  not  merely  as  less  perfect,  but 
even  as  sinfal,  impure,  and  odious,  in  the  eyes  of  their  God; 
whom  they  call  a  hater  of  marriage." 

13.  Had  this  canonized  father  of  the  church  adopted  but  one 
sense  to  the  Scriptures,  most  likely  he  would  have  represented 
the  God  of  the  Marcionites  as  a  hater  of  the  lusts  of  the  flesh  ; 
but  with  all  their  learned  authority,  and  compound  philosophy, 
it  is  easy  to  see  their  misrepresentations. 

14.  "  Clement  '  supposeth  them  to  abstain  from  marriage,  that 
they  might  not  people  the  world  of  the  Creator :  which  is  a  rea- 
son similar  to  that  which  he  assigns  for  their  offering  them- 
selves voluntarily  to  martyrdom,  namely,  out  of  hatred  to  the 
Creator. ''^ 

Lardiier,  15-   "  Another  of  their  institutions  was  fasting,   especially  on 

vol  ix.  p.  i\q  Sabbath  or  seventh  day,  which  had  been  a  day  of  rest  to  the 
Creator,  or  God  of  the  Jews,  whom  they  despised.  This  day 
therefore,  they  kept  as  a  fast,  because  they  were  inclined  to  do 
every  thing  contrary  to  what  would  show  the  least  respect  for 
him." 

IG.  Here  then,  is  about  the  heaviest  charge  of  atheism,  and 
impiety,  fixed,  by  the  Catholic  fathers,  upon  the  ancient  heretics; 
which  may  be  more  clearly  understood  by  what  follows. 
Ibid. p.sso.  17.  It  is  said,  that  il/arcio«  rejected  the  Old  Testament.  He 
also  objected  to  the  appointment  of  sacrifices — and  likewise  said 
that  many  parts  of  the  New  Testament  were  writings  not  for 
Christians,  but  for  Jews.  He  is  also  charged  with  altering  many 
places  to  suit  his  own  principles,  and  of  putting  a  wrong  sense 
upon  others  :  one  particular  point  as  a  specimen,  is  here  inserted 
from  Lardner. 

18.  "  In  the  second  Epistle  to  the  Corinthians,  ch.  iv.  4,  Mar- 
Ibid  p. 403.   cion  understood  by  [0£o?  tjj  aiwvo^  t^ist^s,]   the  God  of  this  ivorld, 

the  Creator,  and  considered  him  as  here  opposed  to  the  good 
God,  or  the  Father  of  our  Lord  Jesus  Christ,  who  was  the  God 
of  the  Christians.  In  opposition  to  this,  Irenaeics,  Tertullian, 
and  others,  who  wrote  against  the  Marcio7iites,  were  for  placing 
a  comma  after  ©foj;,  and  referring  aiuivogTsm  to  a^icoov,  and  so  read 
it  "  In  lohom  God  hath  blinded  the  eyes  of  the  unbelievers  of  this 
loorld.'''' 

19,  "  To  us  of  the  present  day,"  (says  Lardner,)  "  this  sense 


B.  TV.  AND  REPUTED  HERETICS.  147 

appears  very  liarsh,   and  is  one  instance,  among  many  others,   c'HAP.vr. 
how  far  the  heat  of  controversy  will  carry  men,"     But  harsh  as 
it  is,  this  comment  of  these  orthodox  fathers  has  been  retained  as   !^'^1V'"""' 
a  Catholic  doctrine  down  to  the  present  day ;  that  it  is  the  office  ch!v.  sec'. 
of  God,  as  a  righteous  judge,  to  l)lind  and  harden  the  wicked.*      '^'' 

20.  And  yet,  after  all  they  have  said  concerning  the  heretics, 
rejecting  the  Scriptures,  the  whole  of  the  charge,  even  according 
to  their  own  account,  is,  ■  that  they  perverted  them.  As  an  evi- 
dence of  this,  Lardiier  produces  what  was  said  by  one  of  the 
bishops  of  the  council  of  Carthage.  "  I  am  of  ojtinion  that  bias-  Lardner 
phemous  and  wicked  heretics,  who  pervert  the  sacred  and  adora-  v;.'',-  ''^p- 
ble  words  of  the  Scriptures,  ought  to  be  accursed." 

21.  That  they  did  not,  in  every  point  of  view,  reject  the  Scrip- 
tures, is  manifest  from  the  accounts  of  their  enemies.!  The 
truth  is,  they  rejected  the  Catholic  sense  of  them.  What  was 
said  of  those  early  heretics,  was  probably  the  same,  in  substance, 
that  was  said  of  other  heretics  after  them. 

22.  This  general  charge  against  ancient  heretics,  of  rejecting 
the  Scriptures,  is  judiciously  stated,  by  Bolinson,  in  the  follow- 
ing words,  which  relate  to  heretics  of  a  later  period  :   "  The  fact  eccI  Re- 
is,  they  knew  the  Old  Testament  economy  was  dissolved  and  ^^^'■'^''<^*>  p- 
abolished,  and  therefore  they  rejected,  not  as  history,  but  as  a 

rule  of  faith  and  practice  to  Christians,  all  the  books  of  the  Old 
Testament  down  to  Job.  They  saw  that  people,  who  did  not 
make  this  distinction,  confounded  Christianity  with  Judaism." 

23.  "  The  Catholic  schools  under  pretence  of  expounding 
Genesis,  filled  the  church  with  vain  disputes  about  matter  and 
spirit,  the  origin  and  duration  of  the  woi-ld.  They  [the  heretics] 
saw  the  priests  set  up  Exodus,  Numbers,  Leviticus  and  Deuter- 
onomy, as  the  rules  of  an  hierarchy,  never  intended  to  take  place 
among  Christians.  They  heard  them  employ  kings  to  kill  and 
slay  for  Jesus,  on  the  ground  of  the  books  of  Samuel,  Kings  and 

t  Among  the  many  evidences,  which  Lardncr  produces,  to  prove  that  the  here- 
tics did  not  reject  the  Scriptures,  we  notice  the  following  :  "  ylt/gu6iirt  often  blames 
the  heretics  for  perverting  the  Scripture  in  favor  of  ttieir  errors;  not  that  they  re- 
jected or  despised  the  Scriptures,  but  that  they  uiisuiiderstocd  them,  and  put  wrong 
interpretations  upon  them.  All  heretics,  he  says,  endeavor  to  defend  thtir  false 
opinionsby  the  authority  of  the  divine  Scriptures.  In  like  manner  St.  Jerom  says — 
that  heretics  strive  to  support  their  doctrines  by  quotations  of  Scripture,  that  they 
corrupt  the  truth  of  the  Gospel,  by  wrong  interpretations.  Tcrtnllian  speaks  much 
to  the  same  purpose.  A77ibrosiaster's  description  of  heretics  is,  that,  they  are 
men  who  endeavor  to  support  their  opinions  by  Scripture, — attempting  to  defend 
their  errors  by  the  authority  of  the  sacred  writings.  Vicentius  Lirinensif:  testifies 
the  same  thing,  informing  us  that  some  in  his  days,  who  were  called  heretics, 
made  great  use  of  Scripture,  and  continually  answered  their  adversaries  and  calum- 
niators by  quotations  from  the  sacred  writings.  He  indeed  says,  "It  is  the  devil 
who  puts  these  arguments  into  their  mouths  and  speaks  by  them."  From  which 
probably  some  will  conclude,  [and  perhaps  very  justly  too,]  that  many  of  their 
arguments  from  Scripture,  were  such  as  their  adversaries  could  not  answer.  It 
would  be  endless  to  enter  into  particulars ;  suf&ce  it  to  mention  one  instance  :  They 
argued  against  the  resurrection  of  the  body  from  St.  Paul-s  words :  1  Cor.  xv.  50. '' 
Lardiier,  vol.  ix.  p.  162,  15.3,  154. 


148 


cnuRcn  OF  antichrist  established. 


B.  IV. 


CHAP. 
VII. 


Eccl.  Re- 
searches, p. 


Chronicles  :  and  they  discovered  their  wisdom  by  renouncing  all 
such  sophisms,  and  the  consef{uences  deduced  from  them. 

24.  "  They  placed  religion  in  what  it  really  consists,  piety 
and  virtue.  They  had  neither  sophistry  in  their  doctrine,  nor 
tyranny  in  their  government,  They  are  said  to  have  been  bad 
expositors  of  Scripture,  and  to  have  abounded  in  allegoi-y  :  but, 
assuredly,  the  vilest  of  all  expositors  is  he,  who  finds  in  the 
Gospel  of  peace  a  divine  commission  -to  spill  the  blood  of  his 
fellow  creatures." 

25.  Thus  far  for  the  first  and  'partiadar  distinction  betiocen 
Catholics  and  reputed  heretics.  It  now  remains  to  pursue  those 
progressive  steps  by  which  the  power  of  antichrist  was  finally 
established. 


CHAPTER  VII. 

THE    CHURCH     OP   ANTICHRIST   ESTABLISHED    BY     ROMAN   EM- 
PERORS IN  THE  FOURTH  AND  FIFTH  CENTURIES. 


1  Cor.i.  10, 
2o. 


The  design  of  antichrist,  from  the  beginning,  was  to  get  the 
name,  the  seat,  and  reputed  authority  of  Christ,  an(f  convert  that 
light  and  revelation  which  was  given  through  the  Son  of  God, 
into  a  source  of  wealth  and  honor  to  the  carnally-wise  and  wicked 
of  the  world. 

2.  The  enemy  of  God  and  man,  bad  been  always  ready  to  per- 
vert and  corrupt  whatever  had  been  revealed  from  heaven,  by 
getting  it  into  the  hands  of  proud  and  wicked  priests,  who  could 
accommodate  it  to  their  own  carnal  ends,  for  the  purpose  of  pro- 
moting still  higher  degrees  of  wickedness,  until  it  was  made 
manifest,  that  such  doctrines  and  institvitions,  whatever  they 
were  at  first,  could  not,  in  their  corrupted  state,  be  of  God. 

.3.  The  Jewish  and  Pagan  religions,  at  the  time  of  Christ's  first 
appearing,  were  quite  sunk,  as  to  any  spiritual  authority;  and 
the  priests  were  so  notoriously  wicked,  that  they  had  quite  lost 
their  credit  with  the  people,  as  ministers  of  God ;  nor  could  they 
raise  sufficient  evidence,  upon  their  corrupted  forms  and  super- 
stitions, to  regain  their  influence  over  the  people. 

4.  Under  the  ministry  of  Jesus  and  his  followers,  the  wisdom 
of  these  impostors  was  turned  into  foolishness,  and  their  strength 
became  weakness.      And  their  violent  opposition  against  those 


B.  IV.  CHURCH  OF  ANTICHRIST  ESTABLISHED.  149 

harmless   characters,  which   their  own  prophets  and  poets  had      ""y,^^" 

described  as  the  people  of  God,  made  it  manifest,  that  in  all  their   

religious  zeal,  they  were  actuated  by  no  higher  motive  than  a 
regai'd  to  their  own  honor  and  interest. 

5.  And  therefore,  when  such  multitudes  were  likely  to  desert 
them,  and  withdraw  from  them,  not  only  their  ill-gained  salaries, 
but  that  religious  reverence  which  they  had  deceitfully  gained 
by  their  splendid  superstitions,  there  remained  no  possible  way 
for  them  to  regain  their  credit  and  influence,  but  by  hypocriti- 
cally pretending  to  embrace  that  religion,  which  was  coutirmed  to 
the  people  by  the  power  of  God. 

6.  By  this  means  they  could  change  their  ground  to  advant- 
age, and  rise  in  wealth  and  honor,  above  their  former  standing, 
in  proportion  as  this  new  revelation  was  superior  to  any  that  was 
past.  This  must  eventually  be  the  last  time  for  their  aggran- 
dizement. God  had  sent  his  Son  into  the  world,  who  was  ex- 
alted above  all  principality  and  power ;  and  what  could  be 
greater,  than  for  them  to  become  the  sons  of  God  ? 

7.  Honest  souls  set  out  for  this  prize  by  taking  up  their  cross, 
and  following  Christ.  They  entered  by  the  door  of  self-denial ; 
but  these  "  thitvts  and  robbers,'"  sought  means  to  climb  up  some 
other  way.    Simon  Magus  was  the  first ;  he  stood  ready  feignedly 

to  embrace  the  Gospel  in  the  very  start,  and  even  to  purchase        ^    ... 
with  money,  that  power  which  would  raise  him  in  the  esteem  of  is. '' 
the  people,  to  a  level  with  the  Apostles. 

8.  DiOTREPHES  gained  the  pre-eminence,  and  many  followed 
his  pernicious  ways.  The  Alexandrian  school  furnished  a  new 
race  of  Apostles,  whose  labors,  through  a  great  part  of  the  second 
and  third  centuries,  consisted  in  forming  a  new  church,  wholly 
difterent,  even  in  its  outward  appearance,  from  the  primitive 
Church  of  Christ. 

9.  And  this  was  effected  by  holding  councils,  creating  offices, 
and  assuming  titles,  condemning  heretics,  and  disputing  among 
themselves  about  their  self-invented  doctrines.  Thus,  from  one 
thing  to  another,  they  altered,  expunged,  and  added,  until  their 
Christian  religion,  so  called,  demanded  the  most  honorable  seat 
in  the  lloman  Empire,  and  its  promoters  became  exalted  to  the 
utmost  pitch  of  pride,  luxury,  and  temporal  dominion ;  by  which 
the  nations  of  the  earth  have  been  deceived,  even  to  the  present 
day. 

10.  The  followers  of  the  Orthodox  Fathers,  have  generally 
agreed,  that  the  establishment  of  the  Christian  religion,  so  called, 
by  the  Roman  emperors,  was  an  introduction  to  the  reign  of 
Christ  upon  earth.     They  have  generally  agreed,  that  Constan- 

TiNE  THE  Great,  was  the  man-child,  spoken  of  in  the  Revela-   ^'^■'•'-  -''"• 
tio7i,  who  was  to  rule  the  nations ;  and,  that  the  church  wliich 
brought  him  forth,  was  the  true  chiu-ch  of  Christ,  which,  at  the 


150  CnURCII  OF  ANTICHRIST  ESTABLISHED.  B.  IV. 

'^l^;)^'      expiration  of  twelve  hundred  and  sixty  years,  would  appear   in 

'■ —  her  latter-day-glory;  when  all  heresies,  or  false  doctrines,  (which 

are   to   be  considered    as  the  Jlood  of  the   dragon,)  should    be 
swallowed  up,  and  taken  out  of  the  way  of  Catholic  truth. 

11.  It  is  well  known,  that  this  is  the  general  faith  of  Protes- 
tants, as  well  as  that  of  their  Mother  Church,  and  that  all 
parties  in  the  great  Catholic  division,  consider  Constantine  the 
Great,  as  the  most  eminent  father,  and  founder  of  their  religion 
and  government.  The  following  remarks  of  President  Edwards, 
are  conformable  to  the  general  opinion  of  Protestant  writers  on 
this  subject. 
Hist.  Re. p.  12.  In  his  History  of  Rcdeivption,  he  says,  "I  come  now  in 
the  fourth  place,  to  the  great  revolution  that  was  in  the  world  in 
the  days  of  Coiistantine,  which  was,  in  many  respects,  like 
Christ's  appearing  in  the  clouds  of  heaven,  to  save  his  people,  and 
judge  the  world. 

13.  "  The  people  of  Rome,  being  weary  of  the  government  of 
those  tyrants  to  whom  they  had  lately  been  subject,  sent  to  Co)i- 
stantine,  who  was  then  in  the  city  of  York  in  England,  to  come 
and  take  the  throne.  And  he  being  encouraged,  as  is  said,  by  a 
vision  of  a  pillar  of  light  in  the  heavens,  in  the  form  of  a  cross, 
in  the  sight  of  his  whole  army,  with  this  inscription.  By  this  con- 
quer;  and  the  night  following,  by  Christ's  appearing  to  him  in  a 
dream  with  the  same  cross  in  his  hand,  who  directed  him  to  make 
a  cross  like  that  to  be  his  royal  standard,  that  his  army  might 
fight  under  that  banner,  and  assured  him  that  he  should  over- 
come. 

.  14.  "Accordingly  he  did,  and  overcame  his  enemies,  took  pos- 
session of  the  imperial  throne,  embraced  the  Christian  religion, 
and  was  the  first  Christian  emperor  that  ever  reigned.  He  came 
to  the  throne  about  320  years  after  Christ.  There  are  several 
things  which  I  would  take  notice  of,  which  attended  or  im- 
mediately followed  Constantine' s  coming  to  the  throne. 

15.  "  First.  The  Christian  church  was  thereby  wholly  de- 
livered from  persecution.  Christians  had  no  persecutions  now  to 
fear.  Their  persecutors  now  were  all  put  down,  and  their  rulers 
were  some  of  them  Christians  like  themselves.  Second.  God 
now  appeared  to  execute  terrible  judgments  on  their  enemies. 

Rev  vi  15    ^^  ^^^^  what  now  came  to  pass,  might  very  fitly  be  compared  to 
iG,  17.       '  their  hiding  themselves  in  the  dens  and  rocks  of  the  mountains. 

16.  '■'■Third.  Heathenism  now  was  in  a  great  measure  abol- 
ished throughout  the  Roman  empire.  Images  were  now  de- 
stroyed, and  heathen  temples  pulled  down.  Images  of  gold 
and  silver  were  melted  down,  and  coined  into  money.  The 
heathen  priests  were  dispersed  and  banislied. 

17.  Foi/rth.  "  Now  all  lieatlten  magistrates  were  nut  down, 
and  only  Christians  were  advanced  to  places  of  authority  all  over 


B.  IV.  CHURCH  OF  ANTICHRIST  ESTABLISHED.  151 

the  empire.     They  had  now  Christian  pi'esidents,  Christian  <iov-      '^^f,^' 

ernors,  Christian  judges  and  officers,  instead  of  their  old  heathen-  '- — 

ish  ones.  Consl a)U  ine  set  himself  to  honor  the  Christian  bishops 
or  ministers,  and  to  build  and  adorn  churches  :  and  now  large 
and  beautiful  Christian  churches  were  erected  in  all  parts  of  the 
world,  instead  of  the  old  heathen  temples. 

18.  "  This  was  the  greatest  revolution  in  the  face  of  things 
that  ever  came  to  pass  since  the  flood.  Satan  tempted  Christ, 
and  promised  to  give  him  the  glory  of  the  kingdoms  of  the  world  ; 
but  now  he  is  obliged  to  give  it  to  him  even  against  his  will. 

This  was  a  glorious  fulfilment  of  that  promise  which  God  made  isa.  liii.  12. 
to  his  Son,  that  we  have  an  account  of  in  Isaiah. 

19.  "  This  was  a  great  fulfilment  of  the  prophecies  of  the  Old 
Testament  concerning  the  glorious  time  of  the  Gospel,  and  par- 
ticularly of  the  prophecies  of  Daniel.  Now  the  kingdom  of  hea- 
ven is  come  in  a  glorious  degree.  It  pleased  the  Lord  God  of 
heaven  to  set  up  a  kingdom  on  the  ruins  of  that  of  Satan.  And 
now  see  to  what  a  height  that  glorious  building  is  raised,  which 
had  been  building  ever  since  the  fall." 

20.  Many  things  more  might  be  added  from  this  author,  and 
also  from  others,  to  show  the  high  reputation,  in  which  Comlau- 
f/?ze  is  held;*  that  he  is  considered  as  the  greatest  birth,  that 
had  ever  been  produced  since  the  flood  :  and  this  idea  is  still 
more  ingeniously  stated  by  Whiston,  and  after  him  by  Bishop 
Newlo7i,  thus  : 

21.  "  For  as  the  time  of  gestation  from  the  conception  to  the  Dissert,  on 
birth  in  woman  with  child,  is  known  to  be  forty  weeks,  or  two  ^"^"'''[go"'' 
hundred  and  eighty  days  ;  so  it  is  well  known,  that  from  the 

first  rise  of  our  Saviour's  kingdom,  A.  D.  33.,  till  the  famous  pro- 
clamation and  edict,  for  the  universal  liberty  and  advancement 
of  Christianity  by  Co7is1an1me  and  Licifims,  A.  D.  313,  was  ex- 
actly two  hundred  and  eighty  years.  Reckoning  according  to 
the  prophetic  account,  a  day  for  a  year." 

22.  That  Co7iSia/iti//e  laid  the  foundation  of  a  vast  kingdom,  a 
Catholic,  or  universal  empire,  is  not  disputed.  But  whether  it 
was  the  kingdom  of  Christ,  or  of  avtichrnt ,  is  the  question. 
And  should  it  be  found  to  be  the  kingdom  of  antichrist,  which  he 
set  in  order,  then  his  descent  must  be  reckoned  from  Simon  Ma- 
gus, who  was  cotemporary  with  the  Apostles,  and  not  from  Jesus 
of  Nazareth. 

*  The  following  comment  (on  Rev.  xii.  5,  6,  &c.)  by  certain  learned  divines,  so 
called,  may  alto  serve  as  a  striking  pronf,  tr)  show  the  exalted  veneration  in  which 
Constan'ine  and  his  successors  are  held  by  the  defenders  of  bisfiith — viz  :  A  man- 
child  caught  vp  to  God  and  his  throne:  "  Meaning  Csay  they)  '  onstantine  and 
his  succPi-sors  to  the  Ruraan  empire,  and  made  God  s  depiitif s.  sittintr  ris  it  wtre  on 
his  throne'' — War  in  Heaven:  ["A  great  battle  in  the  Church  of(;od,''  i.e.  in 
the  Church  of  the  Catho  ics— TI/k/ioc/  and  his  Ange!s:'\  "  Constontine  and  his 
BOldiersj  Ac"    Sog  Assembly's  Annotations  on  the  {ilacQ.    Lon.  Ed.  1B51. 


152  CHURCH  OP  ANTICHRIST  ESTABLISHED.  B.  IV 

CHAP.  23.  If  Christ  Jesus  was  truly  the  Son  of  God,  and  if  the  pri- 
'- —  mitive  Church  was  his  real  body,  so  long  as  that  Church  remain- 
ed, and  Christ  Jesus  reigned  in  it,  what  need  could  there  be  of 
another  birth  or  bringing  forth  of  the  same  ?  And  if  it  is  estab- 
lished, that  another  gestation  commenced  in  the  very  year  that 
Simon  the  sorcerer  professed  faith  in  Christ,  and  offered  to  pur- 
chase the  power  of  Grod  with  money,  and  that  birth  took  place  in 
the  same  year  that  Const.a)itine  and  hiciniws  proclaimed  univer- 
sal liberty,  then  what  could  it  be  but  the  birth  of  aiiticltrist  ? 

24.  And  especially,  if  it  is  found  that  both  the  body  and  s'pirit 
brought  forth  in  this  latter  period,  is  essentially  different  from 
the  body  and  spirit  of  the  first  Christian  Church,  then  it  must 
follow,  beyond  all  contradiction,  that  the  Church  established  by 
Constantine,  is  the  body 'sind  spirit  of  antichrist ;  and  of  course, 
that  all  such  as  have  sprung  from  that  body  and  spirit,  or  claim 
any  relation  thereto,  are  properly  members  of  antichrist'' s  king- 
dom, and  stand  in  no  relation  to  Christ  the  true  Son  of  God. 

25.  Is  it  not  surprising,  how  any  sensible  man  could  avoid 
seeing  the  plain  contrast  between  the  spirit  and  works  of  Con- 
stantine,  and  those  of  the  primitive  Christians  ?     And  how  could 

*  any  have  the  confidence  to  appropriate  the  name  of  the  true  God, 

or  of  Christ  his  Son,  to  a  haughty,  and  blood-thirsty  Pagan,  who. 
through  scenes  of  liuman  butchery,  established  himself  at  the 
head  of  a  religion,  of  which  he  knew  nothing,  but  the  name. 

20.  Where  is  the  least  resemblance  of  the  innocent  Jesus, 
even  according  to  their  own  account  ?  Was  it  in  accepting  the 
glory  of  the  kingdoms  of  this  world?  Surely  here  the  con- 
trast is  perfect :  and  so  it  continues  in  every  branch  of  his  pro- 
ceedings. 

27.  This  is  manifest  from  his  conduct  in  spreading  desolation 
and  destruction  through  the  empire,  butchering  or  banishing  his 
former  brethren,  taking  their  property,  and  coining  their  gold 
and  silver  into  money  for  his  own  use ;  in  honoring,  and  pro- 
moting the  same  kind  of  men,  for  their  feigned  profession  of 
Christianity,  to  posts  of  honor  and  profit.  In  building  temples, 
different  in  name,  but  as  magnificent,  and  ornamented  with  as 
splendid  images,  as  those  which  he  destroyed.  And  all  this  they 
ascribe  to  the  mighty  power  of  God,  above  all  that  had  ever 
appeared  since  the  flood,  Jesus  and  his  Apostles  not  excepted! 

28.  How  is  it  possible  that  any  man  of  sense  could  be  so  im- 
posed upon,  as  to  believe  that  the  sacred  Scriptures,  written  by 
the  persecuted  John,  was  fulfilled  in  the  frighted  nonconformists 
hidin/  themselves  in  the  dens  and  in  the  rocks  of  the  mountains, 
from  Lord  Constanttne,  who  sat  upon  the  throne  of  Augustus, 
and  from  the  wrath  of  that  wild  and  furious  emperor,  who  was 
the  first  that  had  the  assurance  to  shed  human  blood,  under  the 
ensign  of  a  cross. 


B.  IV. 


CHURCH  OF  ANTICHRIST  ESTABLISHED. 


153 


29.  Happily,  the  tree  is  Icnoron  by  its  fruit:  aud  therefore, 
we  shall  observe  a  little  more  particularly,  the  fruits  of  this  great 
revolution ;  from  which  it  will  appear  still  more  evident,  that  it 
was  not  Christ,  but  uutichrtsl,  who  accepted  of  that  temporal 
honor,  power  and  preferment,  by  which  he  adjusted  matters  in 
his  Catholic  or  miivcrsal  church,  so  as  to  prepare  for  his  unlim- 
ited ecclesiastical  reign. 

30.  It  may  be  instructive  here  to  add  the  following  from  Mil- 
ner's  Chh.  Histoi-y,  to  show  the  causes  which  prepared  the  way 
for  the  corrupt  dominion  of  Constantine,  and  for  the  ascen- 
dancy which  the  abominable  power  of  antichrist  attained  during 
that  period. 

31.  "  DioCLESiAN  began  to  reign  A.  D.  284.  For  the  space 
of  eighteen  years,  he  was  extremely  indulgent  to  Christians. 
His  most  important  officers  were  Christians  ;  their  wives  and  fami- 
lies openly  professed  the  Gr.ospel.  Christians  held  honorable  offices 
in  various  parts  of  the  kingdom.  Innumeral)le  crowds  attended 
the  Christian  worship. "  What  wonderful  Christians  these 
were  !  and  what  fine  times  they  had  !  Were  these  the  true  de- 
scendants of  the  primitive  Church  ?  Let  us  look  a  little  at  the 
results. 

32.  "If"  (says  Miluer)  "Christ's  kingdom  had  been  of  this 
world,  we  should  here  fix  the  ei'a  of  its  greatness.  But,  on  the 
contrary,  the  era  of  its  actual  declension  must  be  dated  in  the 
pacific  part  of  Dioclesiati's  reign.  During  the  whole  century, 
the  work  of  God,  in  purity  and  power,  had  been  tending  to  decay. 
Its  connection  with  philosophers  was  one  of  the  principal  causes. 
Outward  peace,  and  secular  [worldly]  advantages  completed  the 
corruption.  Bishops  and  people  were  in  a  state  of  malice  ;  end- 
less quarrels  were  fermented  among  contending,  parties,  and  am- 
bition and  covetousness  had,  in  genei'al,  gained  the  ascendancy  in 
the  Christian  Church." 

33.  "Under  the  reign  of  Constantine,"  Milner  says,  "If  we 
look  at  the  external  appearance  of  Christianity,  nothing  can  be 
more  splendid."  Constantine  "  erects  Churches  exceedingly 
sumptuous  and  ornamented.  He  destroys  idol  temples,  prohibits 
impious  Pagan  rites,"  &c.  "How  corrupt  is  human  nature," 
(says  Milner.)  [Ah !  but  rather  how  corrupt  is  that  church, 
falsely  called  Christian  ?] 

34.  Bitter  feuds,  contentions,  and  the  most  unworthy  spirit  of 
avarice  and  ambition,  appear  very  prevalent.  Men  were  ripe  for 
a  perversion  of  doctrine.  Origen  gave  the  first  handle ;  Eusebius, 
the  historian,  with  cautious  prudence,  was  fomenting  the  evils ; 
"while  the  christian  world  at  large  was  torn  to  pieces  with  vio- 
lence, intrigue,  and  scandalous  animosities." 

35.  What  man  of  candor  and  reflection  will  say  that  the 
Church,  under  Constantine,  was  not  a  false  and  corrupt  Church? 

11 


CHAP. 
VII. 


Mil.  vol.  i. 
chap  xvii. 
p.  232. 


Ibid,  cliap. 
ii.  p.  274-5 


154 


CHARACTER  OF  CONSTANTINE,  &C, 


B.  IV 


CHAP. 
VI  i  I. 


Yet  this  is  represented,  by  ecclesiastical  writers,  as  the  most 
glorious  reign  of  Christ  that  ever  was  on  earth,  and  as  the  true 
Church,  from  which  all  orthodox  churches  claimed  their  descent. 


CHAPTER  VIII. 


Eccl.  His- 
tory, vol.  i. 
p.  312. 


Heb.  xiii. 

8. 

John,  xviii. 

36. 

Mat  V.  2, 

9. 


THE  TRUE  CHARACTER  OF  CONSTANTINE  AND  HIS  SUCCESSOR. 

According  to  Mosheim  and  others,  Co7istanli?ie  professed  to  be 
converted  to  the  Christian  faith,  about  the  year  313,  while  on 
his  march  towards  Rome,  to  decide  by  a  bloody  battle  with 
Maxentius,  which  of  them  should  be  the  greatest.  •  And,  having 
defeated  his  antagonist,  he  was  instated  on  the  imperial  throne ; 
soon  after  which,  he  repealed  those  laws  which  had  been  enacted 
against  the  Christians. 

2.  But,  in  all  this,  what  evidence  appears  to  prove  that  it  was 
the  true  faith  of  the  Son  of  God  that  he  embraced  ?  His  fol- 
lowers say,  that  he  saw  the  appearance  of  a  cross  in  the  heavens, 
and  that  Christ  appeared  to  him  in  a  dream,  with  the  same  cross 
in  his  hand,  with  this  inscription  on  it :  [Hac  vince.)  By  this 
conquer. 

3.  But  why  did  not  Christ  come  to  him  with  a  sword  in  his 
hand,  and  tell  him  to  conquer  by  that  ?  Was  it  by  the  cross,  or 
by  the  sword  that  he  conquered  ?  If  by  the  sword,  then  he  mis- 
took the  vision  altogether. 

,4.  But  it  seems  he  made  a  sign  of  that  visionary  cross,  and  set 
it  up  as  a  standard  to  fight  under  ;  and  herein  he  manifested  the 
very  spirit  of  his  Catholic  Christianity,  by  establishing  an  out- 
ward sign  of  appearance  of  Christ,  under  which  he  could  act  in 
direct  opposition  to  the  nature  and  Spirit  of  the  Lamb  of  God. 

5.  The  fact  is,  if  Christ  Jesus  appeared  to  Constant ine,  and 
gave  him  authority  to  draw  the  sword,  and  force  his  way  to  the 
throne,  through  scenes  of  blood  and  carnage  ;  if  he  commissioned 
him  to  repeal  civil  laws  and  statutes,  to  pull  down  temples  and 
build  them  again  ;  to  banish  heretics,  promote  proud  bishops,  and 
so  on,  he  must  first  have  repealed  all  the  laws  he  ever  gave  his  dis- 
ciples and  contradicted  all  that  he  ever  taught. 

6.  But  if  Christ  is  '■'■the  same  yesterdaij,  to-day,  and  forever;'''' 
if  his  kingdom  is  not  of  this  world  ;  if  his  servants  will  not  fight  ; 
if  they  are  poor  in  spirit,  meek,  merciful,  peace-makers ;  and  if 
the  fruits  of  his  spirit  are  love,  joy,  peace,  and  such  like  ;  then 


B.  IV.  CHARACTER  OP  CONSTANTINE,  &C.  155 

it  follows,  that  it  was  neither  Christ  Jesus,  nor  any  of  his  follow-      ^yin^' 

ers,  that  repealed  or  contradicted  his  doctrines,  but  cunning  de- 

ceivers  who  crept  in  unawares. 

7.  If  there  was  any  truth  in  the  story  of  Constantine's  seeing 
a  vision,   it  was  not  Christ  that  appeared  to  him,  to  encourage 

him  to  the  battle  ;  but  the  father  of  deception  "  transfonned  into  ^Cor.  ii. 
the  ap'pearaiice  of  an  angel  of  light.'''' 

8.  It  is  readily  granted,  that  Consta7itine  effected  a  great  rev- 
olution, by  incoi'porating  together  the  civil  and  ecclesiastical 
powers  under  the  name  of  Christ ;  for  which  his  followers  exalt 
him  above  all  that  had  been  called  God  ;  yet  they  are  greatly 
mistaken,  when  they  suppose  that  his  motley  empire  exceeded  in 
temporal  glory,  the  kingdom  of  Solomon.*  The  fact  is,  it  fell  *2Chron. 
vastly  short :  then  with  how  much  less  propriety  must  it  bear 

any  comparison  to  the  spiritual  kingdom  of  the  Prince  of  Peace  ! 

9.  Instead  of  being  greater  than  Solomon,  this  great  head  of 
the  orthodox  churches  must,  in  fact,  appear  less  than  the  least  in 
the  kingdom  of  heaven  ;  that  is,  such  a  one   as  in  no  case  can 

enter  into  it,t  as  is  most  strikin2;ly  evident  from  the  following  tMat.  v. 

"  •'  °    19,  20. 

concession. 

10.  "It  must  indeed  be  confessed,"  (sajs  Moshei?n,)  "that  the  Ecci.  His- 
life  and  actions  of  this  prince,  were  not  such  as  the  Christian  re-   p°3'i3^3i4! 
ligion  demands  from  those  who  profess  to  believe  its  sublime  doc- 
trines.    It  is  also  certain,  that,  from  his  conversion  to  the  last 
period  of  his  life,  he  continued  in  the  state  of  a  catechumen^  and 

was  not  received  by  baptism  into  the  number  of  the  faithful, 
until  a  few  days  before  his  death,  when  that  sacred  rite  was  ad- 
ministered to  him  at  Nicomedia,  by  Eusebius,  bishop  of  that 
place. 

11.  "For  it  was  a  custom  with  many,  in  this  century,  to  put 
off  their  baptism  to  the  last  hour,  that  thus  immediately  after 
receiving  by  this  rite  the  remission  of  their  sins,  they  might 
ascend  pure  and  spotless  to  the  mansions  of  life  and  immortality." 

12.  So  far  the  principles  and  practices  of  this  Catholic  emperor 
are  simply  stated  ;  the  next  thing  then  is  to  garnish  over  the  whited 
sepulchre,  and  try  to  prove  him  a  sincere  Christian.  And  to 
effect  this,  his  wicked  life  and  actions  are  covered  up  in  such 
false  and  unscriptural  reasoning  as  the  following : 

13.  "Nor  are  the  crimes  of  Constantine  any  proof  of  the  in- 
sincerity of  his  profession,  since  nothing  is  more  evident,  though 
it  be  strange  and  unaccountable,  than  that  many  who  believe,  in 
the  firmest  manner,  the  truth  and  divinity  of  the  Gospel,  yet 
violate  its  laws  by  repeated  transgressions,  and  live  in  contra- 
diction to  their  own  inward  principles." 

14.  Was  there  ever  a  plainer  mark  of  an  antichrist  ?  Who 
can  be  more  justly  entitled  to  that  character  than  a  man,  who 
believes  the  truth  and  divinity  of  the  Gospel,  and  yet  lives  in 


156  CHARACTER  OF  CONSTANTINE,  &C.  B.  IV. 

CHAP,      contradiction  to  his  own  inward  principles  ?     And  because,  under 

'__    the  doctrines  of  Christ,  this  had  become  common,  therefore,  it 

isa.  xxx.i.  must  be  used  as  an  apology  for  Cons/ ant  vie'' s  wickedness!  "  Woe 
to  (he  rebellious  children,  saith  the  Lord,  that  take  counsel,  but 
not  of  me;  and  that  cover  vnth  a  cove?-ing,  but  not  of  my  Spirit, 
that  they  may  add  sin  to  sin^ 

15.  If  it  were  granted  that  Christianity  came  to  Constaiiline, 
through  the  mongrel  bishops,  in  such  a  dress,  and  that  neither 
he,  nor  his  civil  officers,  ever  heard  the  true  Gospel  from  a  living 
man  of  God,  (which  was  most  likely  the  case,)  this  might  be  some 
excuse  for  his  professing  to  be  a  Christian,  while  his  practice  was 
directly  contrary  to  his  profession. 

16.  But,  even  admitting  that  his  principles  were  formed,  in 
any  sense,  according  to  the  doctrine  of  Christ ;  yet  if  he  lived  in 
contradiction  to  his  principles,  it  must  have  constituted  him  an 
antichrist;  that  is,  having  Christ  in  pj-inciple,  and  living  against 

Titus,  i.  16.  j^if^j  ijj  practice. 

17.  They  that  haA^e  not  Christ  in  some  sense  or  other,  cannot 
Hebvi.  6.  crucify  him.  But  apprehending  him  by  faith,  and  living  a  life 
1^. y"''"'  contrary  to  his  life,  is  both  crucifying  him  afresh,  and  putting 
2  John,  7.     him  to  an  open  shame.     1X3^  This  is-a  deceiver  aiid  an  antichrist; 

and  this  is  the  most  prominent  character  of  the  great  Con- 
STANTINE.  even  as  exhibited  by  his  friends  and  followers. 

18.  It  possibly  was  the  inward  principle  of  this  great  man  to 
live  in  peace ;  but  this  he  found  to  be  impossible,  at  the  head  of 
an  avaricious,  contentious,  and  aspiring  priesthood.  He  found 
it  impossible  to  serve  two  masters  ;  and  therefore,  when  he  set 
himself  to  honor  and  promote  the  bishops,  he  must  of  course,  at 
the  same  time,  set  himself  to  dishonor  the  name  of  Jesus,  and 
put  away  the  true  spirit  of  the  Gospel. 

19.  Hence  all  his  mighty  works,  which  he  wrought  under  the 
influence  of  these  sanctimonious  deceivers,  are  such  as  will  be 
eternally  disclaimed  by  every  follower  of  the  meek  and  lowly 
Saviour.  Even  while  the  corrupters  of  the  Gospel  were  exulting 
in  the  great  advancement  of  their  Church,  established  under 
Christian  Presidents,  Christian  Magistrates,  and  Christian 
Officers  of  every  rank,  there  were  many  souls  who  viewed  this 
event  as  a  horrible  prelude  to  the  total  overthrow  of  the  pure 
doctrine  and  manners  of  the  Apostolic  Church. 

20.  Nor  did  those  Catholic  betrayers  of  the  rights  of  con- 
science  long    enjoy    their    ill-founded    confidence    of  universal 

Mat  xii       empire  ;  for  a  house  divided  against  itself  cannot  stand.     It  was 
25.  but  a  little  while,  before  the  chief  promoters   of  the  Catholic 

cause  were  up  in  arms  against  each  other. 
Ec.  Hist.  21.   "The  joy"  [says  Mosheim)  "with  which  the  Christians 

vol.  1.  p.       were  elated,  on  account  of  the  favorable  edicts  of  Const antiyie 

and  Licinius,  was  soon  interrupted  by  the  war  which  broke  out 


B.  IV.  CHARACTER  OP  CONSTANTINE,  &C.  157 

between  these  two  princes."     Here  this  great  man-child.,  as  they      ^yif/' 

call  him,  enters  the  list  with  his  own  colleague,  and  in  the  year  . 

314,  by  a  pitched  battle,  they  settle  the  point,  which  of  them 
shall  be  the  greatest. 

22.  Next,  the  character  of  Constmitine  must  be  built   upon  iwd.  note 
the  ruins  of  that  of  Licinius,  and  even  Jidian^  whom   they  call 

the  apostate,  is  quoted  to  prove  that  Licinius  was  an  {//famous 
tyrant,  a  ijrqfligate,  ahaiidoned  to  all  sorts  of  wickedness.  It  is 
easy  to  see  how  much  honor  is  reflected  on  the  Catholic  cause 
from  this  character  of  one  of  its  principal  pillars. 

23.  But,  if  facts  will  demonstrate  a  character  as  clearly  as 
words,  then  we  may  judge  from  the  following,  whether  Licinius 
or  Constan'iyie  was  the  most  infamous  tyrant.  AVe  find  it 
stated,  by  Mnsheim,  that,  "After  several  battles,  fought  be-  Ec  Hist, 
tween  them,  Lici?mis  was  reduced  to  the  necessity  of  throwing  318.  '' 
himself  at  the  victor's  feet,  and  imploring  his  clemency ;  which 
however,  he  did  not  long  enjoy;  for  he  was  strangled  by  the 
orders  of  Constantine,  in  the  year  .325."* 

24.  Much  has  been  said  about  David  murdering  Uriah,  that 
he  might  enjoy  his  wife;  David  only  had  Uriah  placed  in  the 
front  of  the  battle,  yet  it  is  called  murder;  then  what  shall  be 
said  of  the  conduct  of  ConsJaidine  toward  his  former  colleague, 
and  now  humble  suppliant  Licinius,  in  ordering  him  to  be  stran- 
gled ?    Truly  it  may  be  said  that,  Cain  like,  he  slew  his  brother. 

•According  to  Lardner,  it  appears  that  Licinius  (to  whom  Constantine,  in 
the  time  of  their  friendship,  had  given  his  sister  Constantia  in  marriage)  was 
put  to  death  at  Thessalonica,  after  Constantine  had  reduced  bim  to  a  private 
condition,  and  promised  him  his  life.  Lardner  observes  that,  "Many  ancient 
writers  charge  Constantine  with  a  breach  of  faith  in  this  matter."  Nor  is  this 
the  only  crime  of  the  kind  alleged  against  Constar.tine.  He  had  already  dis- 
patched his  father  in  law,  Maximian,  whose  son,  Maxentius,  he  was  at  war  with, 
at  the  time  of  his  pretended  conversion.  After  this,  (in  314,  or  315,)  he  put  to 
death  Bassianus,  to  whom  he  had  married  his  sister  Anastasia.  In  the  year 
326,  he  put  to  death  his  son  Crispus,  and  his  nephew  Licinianus,  or  Licinius 
tfie  younger;  the  former  about  twenty-five  years  of  age,  and  the  latter  about 
eleven.  Next  came  Fausta  his  wife,  the  daughter  of  Maiimian,  who  was  put  to 
death  not  long  after  the  two  last.  After  giving  an  account  of  these  three  last, 
Lardner  adds,  "  These  are  the  executions,  which  above  all  others,  cast  a  reflec- 
tion upon  the  reign  of  Constantine;  though  there  are  also  hints  of  the  death  of 
some  others  about  the  same  time,  with  whom  Constantine  had  till  then  lived  in 
friendship."     See  Lardner-s  H'^orks,  Vol.  IV.  p.  172-176. 

The  causes  which  excited  Constantine  to  put  to  death  so  many  of  his  relations, 
appear  to  be  veiled  in  obscurity ;  and  perhaps  designedly  so,  in  order  to  conceal 
from  the  world  crimes  which  the  friends  of  Constantine  could  not  justify,  and 
dare  not  condemn.  From  the  hints  given  by  various  writers,  Lardner  thinks  it 
likely  that  the  death  of -Licinivs  and  his  son  was  brought  about  bj'  Constantine 
in  order  to  secure  the  empire  in  his  own  family :  and  that  the  death  of  Crispus 
was  probably  occasioned  by  the  instigation  of  hi?  step-mother  Fausta;  who,  for 
the  same  reasons  that  Constantine  was  desirous  to  secure  the  empire  in  his  own 
family,  was  concerned  to  secure  it  to  his  issue  by  her,  in  preference  to  Crispus, 
who  was  his  son  by  a  former  wife.  Among  the  causes  to  which  Favsta's  death  is 
attributed,  the  account  given  by  Zosimus  seems  not  unlikely  :  viz.  "  Helena,  the 
mother  of  Constantine,  being  extremely  grieved  at  the  death  of  Crispus,  excited 
Constantine  to  revenge  it  on  Fausta,  the  adviser  of  it."  It  is  asserted,  by  the 
same  author,  that  he  sent  and  had  her  suffocated  in  a  bath. 


158  CHARACTER  OP  CONSTANTINE,  &C.  B.  IV. 

CHAP.  25.  Was  this  breaking  one  of  the  least,  or  one  of  the  greatest 

'       commandments!    I  came  riot,  (says  Christ,)  to  destroy  the  Law, 

nor  to  destroy  meii's  lives.     "  Thou  shall  not  Tiiliy     It  may  be 

said,  Licinius  was  an  enemy.     But  where  did  Christ  say  thou 

tMat.  V.      shalt  kill  thine  enemies,   and  slay  them  that  despitefully  use 

44-  you  ?  t 

26.  Here,  then,  is  so  manifest  a  difference  between  Christ,  and 
the  Roman  emperor,  that  the  one  came  to  save  men's  lives,  and 
the  other  to  destroy  even  the  humble  suppliant,  who  cast  himself 
at  his  feet  imploring  his  clemency.  Here  was  a  fair  opportunity 
of  proving  the  spirit  of  Constantme. 

27.  Was  he  possessed  of  the  meek  and  merciful  spirit  of 
Christ,  or  with  the  cruel  and  merciless  spirit  of  a  tyrant,  when 
he  ordered  Licinius  to  be  strangled  !  For  his  manifest  object  was 
to  possess  his  dominion  and  reign  sole  lord  of  the  empire ;  which 
he  did  from  that  period  until  his  death. 

28.  Under  such  circumstances,  it  might  argue  some  degree 
of  candor  in  Consta?itine,  to  decline  being  numbered  among  the 
faithful  till  he  was  past  committing  such  bloody  crimes.  But 
who  could  assure  him  that  his  blood-guiltiness  could,  in  the  end, 
be  washed  away  with  a  little  water  ?  Surely  this  delusion  of  anti- 
christ belonged  to  the  priesthood. 

29.  It  will  further  appear  evident,  beyond  dispute,  that  it  was 
not  the  cause  of  Christ,  but  the  Church  of  antichrist,  that  Con- 
stantine  espoused,  if  we  consider  the  fruits  of  his  spirit,  which 
appeared  in  his  successors. 

Ecci.  His-         30.  "  After  the  death  of  Co?2S^a?i?2?ze,  which  happened  in  the 

d"319^319    ^^^^  ^jol,  his  three  sons,  Constantinc  II,  Co7istantius,  and  Con- 

stans,  were,  in  consequence  of  his  appointment,  put  in  possession 

of  the  empire,  and  were  all  saluted  as  emperors  and  Augustii  by 

the  Boman  senate. 

31.  "  There  were  yet  living  two  brothers  of  the  late  emperor, 
viz.  Constantius  Delmatius,  and  Julius  Constantius,  and  they 
had  several  sons.  These  the  sons  of  Const  ant ine  ordered  to  be 
put  to  death,  lest  their  ambitious  views  should  excite  troubles  in 
the  empire.  And  they  all  fell  victims  to  this  barbarous  order,  ex- 
cept Gallus  and  Julian,  the  sons  oi  Julius  Constantius,  the  lat- 
ter of  whom  rose  afterwards  to  the  imperial  dignity." 

32.  Here,  was  manifested,  the  first  fruits  of  that  spirit  which 
flowed  from  this  imperial  head  of  the  Catholic  church  to  his  suc- 
cessors— a  cruel  massacre  of  their  nearest  relations,  from  a  sor- 
did thirst  of  empire  ?  And  what  was  the  language  of  this  horrid 
and  barbarous  act  to  the  subordinate  members  of  their  motley 
government  ?  Surely  it  must  be  this,  Be  ye  followers  of  us, 
even  as  roe  are  of  Constantine. 

33.  The  bloody   murderers,  however,   could   not  long   agree 
Ibid. p. 320.  amoncr  themselves.      "The  dominions  allotted  to  Constantine, 


B.  lY.  CHARACTER  OF  CONSTANTINE,  &C.  159 

were  Britain,  Gaul  and  Spain;  but  he   did  not  possess  them      ^y^f' 

long,  for,  having  made  himself  master,  by  force,  of  several  places   

belonging  to  Constans,  this  occasioned  a  war  between  the  two 
brothers,  in  the  year  340,  in  which  Co7ista?itine  lost  his  life." 

34.  Constans,  the  conqueror,  now  became  sole  master  of  all 
the  western  provinces,  of  which  he  remained  in  possession  until 
the  year  350,  when  he  was  cruelly  assassinated  by  Mag7ientius, 
one  of  his  commanders,  who  afterwards,  in  a  fit  of  rage  and  des- 
pair at  his  ill  success  in  a  war  against  Const anfius,  laid  violent 
hands  upon  himself:  and  lastly,  Constantijia  died  in  the  year 
361,  at  Mopsucreiie,  as  he  was  marching  against  Julian. 

35.  Such  were  the  successors  of  Constantine,  whom  the 
Christian  ivorld,  so  called,  respect  as  the  great  pillars  of  their 
religious  establishment.  And  though  guilty  of  the  most  horrid 
and  barbarous  crimes,  yet  are  honored  and  applauded  under  the 
beautiful  mask  of  a  Christian  profession,  following  the  example 
of  their  father,  (as  ikfos;^c«?7j  expresses  it)  "  in  continuing  to  abro- 
gate and  efl'aee  the  ancient  superstitions  of  the  Romans  and  other 
idolatrous  nations,  and  to  accelerate  the  progi'ess  of  the  Christian 
religion  throughout  the  empire." 

36.  But  observe  what  follows  :   "  This  flourishing  progress  of 
the  Christian  religion  was  greatly  interrupted,  and  the  church  re- 
duced to  the  brink  of  destruction,  when  Julian,  the  son  of  Ju-  /• 
lius  Const antius  was  placed  at  the  head  of  afi'airs." 

37.  What  is  the  matter  now  ?  This  prince,  though  her  had 
been  educated  in  the  principles  of  Christianity,  "yet  "  (says  Mo- 
sheini)  "  he  apostatized  from  that  divine  religion."  And  pray 
what  was  the  cause  of  this  apostasy?  The  answer  is,  "  It  was 
partly  owing  to  his  aversion  to  the  Constantine  family,  who 
had  embrued  their  hands  in  the  blood  of  his  father,  brother,  and 
kinsman."  It  was  therefore,  not  from  the  religion  of  Jesus,  but 
from  that  of  bloody  murderers,  that  he  apostatized. 

38.  "Julian"  (adds  the  doctor,)  "affected,  in  general,  to  ibid.p.323. 
appear  moderate  in  religious  matters,  unwilling  to  trouble  any 

on  account  of  their  faith,  or  to  seem  averse  to  any  sect  or  party;" 
And  because  he  allowed  equal  liberty  to  all,  or,  as  Robinson  ex- 
presses it,  "The  just  and  gentle  Julian,   because   he  headed  Ecci.Re- 
neither  party,  and  put  off  the  purple  unstained  with  the  blood  of  ^i^!'  *^*' 
heretics,  both  sides  agree  to  execrate  him  as  a  diabolical  apos- 
tate." 

39.  And  strange  as  it  may  seem,  this  mild  and  equitable  gov- 
ernment, under  Julian,  is  by  some  of  the  most  eminent  ortho- 
dox divines,  included  in  the  flood  which  the  dragon,  i.e.  the 
devil,  poured  out  of  his  mouth  to  destroy  the  woman,  i.e.  the 
church,  and  her  son,  the  Roman  emperor. 

40.  But,  having  examined  this  man-child,  which  tbey  have 
exalted,  not  only  to  God  and  to  his  throne^  but  above  all  that  is 


IGO  CHARACTEE  OF  THE  CATHOLIC  CHURCH.  B.  IV. 

CHAP.  IX.  called  God,  we  shall  leave  him  at  present,  and  examine  a  little 
further  into  the  spirit  and  conduct  of  the  mother  of  harlots  that 
bore  him. 


CHAPTER  IX. 

GENERAL    CHARACTER   OP   THE   CATHOLIC   CHURCH,  IN   THE 
SECOND,  THIRD,  AND  FOURTH  CENTURIES. 

Whoever  examines  the  accounts  given  by  historians,  of  the 
nature  and  genius  of  that  religion  which  was  established  by  the 
Catholic  fathers,  under  the  name  of  Christianity,  will  find  that 
it  differs  as  widely  from  the  work  of  the  Holy  Spirit  in  the  pri- 
mitive Church  of  Christ,  as  did  their  imperial  forms  of  govern- 
ment. 

2.  In  fact,  their  religion  was  all  of  a  kind ;  and  therefore,  in- 
stead of  retaining  that  divine  power,  which,  in  the  days  of  the 
Apostles,  manifested  itself  in  every  good  word  and  work,  they 
adopted  a  vain  parade  of  external  rites  and  ceremonies,  resem- 
bling those  of  the  Jews  and  Pagans. 

3.  These  they  united  to  their  corrupt  doctrines;  and,  for  the 
support  and  propagation  of  both,  they,  in  process  of  time,  raised 
the  arm  of  persecution  against  all  such  as  were  so  far  enlightened 
as  to  differ  from  them,  and  so  presumptuous,' in  their  esteem,  as 
to  think  and  act  for  themselves. 

4.  From  the  first  formation  of  the  Catholic  system,  before 
ever  Constantine  ascended  the  throne,  the  principal  account  that 
is  given  of  the  religion  of  the  self-styled  orthodox,  is,  their  either 
practising  old  rites  and  ceremonies,  or  inventing  new  ones,  which 
put  them  still  at  a  greater  distance  from  every  appearance  of  the 
humble  followers  of  Jesus. 

5.  Many  there  were,  however,  who  could  not  conform  to  these 
absurd  innovations,  who  consequently  were  looked  upon  as  per- 
sons of  no  religion,  and  against  whom  the  most  bloody  persecu- 
tions were  raised,  as  soon  as  the  aid  of  civil  power  was  attained ; 
the  cruel  and  lawless  spirit  of  which  has,  more  or  less,  continued 
to  the  present  day, 

6.  From  all  that  has  been  written  concerning  the  rise  and  pro- 
gress of  this  Catholic  religion,  even  by  their  own  historians,  it  is 
plain,  that  the  most  distinguishing  marks  of  it,  are,  superstition 


B.  IV.  CHARACTER  OP  THE  CATHOLIC  CHURCH.  161 

and  persecution;  of  which  we  shall  here  insert  a  brief  account  ciiap.tx.  . 
from  their  early  beginning. 

7.  By  superstition  is  meant,  any  religious  oifering,  act,  or  per- 
formance, for  which  there  is  no  present  order,   or  command  from 
heaven ;  but  which  is  either  invented  or  practised  to  serve  the 
selfish  ends  of  some  human  priesthood,  and  subserve  the  purposes  .^Tim.  iv. 
and  passions  of  a  corrupt  "nature ;  and  hence,  the  vain  supersti-  ^'  '^• 
tions  of  the  Catholic  church,  took  their  rise,  with  those  bishops 

and  priests,  who  substituted  their  own  natural  wit  and  learning, 
instead  of  the  spirit  of  inspiration ;  from  which  alone  the  mind  of 
God  could  be  known. 

8.  It  therefore  made  no  difference  what  they  set  up  for  reli- 
gion ;  whether  it  was  some  new  invention  of  their  own,  or  some 
rite  and  ceremony,  which  might  formerly  have  been  of  Divine 
appointment ;  inasmuch  as  there  was  no  express  command  of 
God,  to  them,  in  the  case:  of  course,  whatever  they  introduced, 
must  be,  to  them,  a  matter  of  their  own  superstition ;  which  will 
manifestly  appear  from  what  is  stated  concerning  their  reasons 
for  first  introducing  superfluous  rites  and  ceremonies  into  the 
Catholic  church. 

9.  Moshei?n  says,  "  In  this   [second]  century,  many  unneces-   Ecci.nist. 
sary  rites   and    ceremonies  were   added   to   the    Christian   [i.e.   Jj^Yoo!"  '' 
Catholic]  worship  ;  the  introduction  of  which  was  extremely  offen- 
sive to  wise  and  good  men.     These  changes,  while  they  destroyed 

the  beautiful  simplicity  of  the  Gospel,  were  naturally  pleasing  to 
the  gross  multitude,  who  are  more  delighted  with  the  pomp  and 
splendor  of  external  institutions,  than  with  the  native  charms  of 
rational  and  solid  piety,  and  who  generally  give  little  attention 
to  any  objects  but  those  which  strike  their  outward  senses." 

10.  "  It  is  not  improper  to  temark  here,  that  this  attachment  of  if^w.  note 
the  vulgar  to  the  pomp  of  ceremonies,  is  a  circumstance  that  has 
always  been  favorable   to  the   ambitious  views  of  the  Eomish 

[i.e.  Catholic]  clergy,  since  the  pomp  of  religion  naturally  casts 
a  part  of  its  glory  and '  magnificence  upon  its  ministers,  and 
thereby  gives  them,  imperceptibly,  a  vast  ascendant  over  the 
minds  of  the  people." 

11.  Then,  as  an  aspiring  and  self-interested  clergy  have  had 
the  modelling  of  this  Catholic  religion  from  the  beginning,  it  is 
evident  that  its  rites  and  ceremonies,  throughout,  are  merely  the 
fruits  of  human  ambition,  and  not  of  any  Divine  appointment. 

This  is  evidently  implied  by  Mosheivi,  when  he  says,  "That  the  jhid. p.197 
bishops  augmented   the  number   of  religious   rites    by   way   of  iss. 
accommodation  to  the  infirmities  and  prejudices  of  both  Jews 
and  heathens,  in  order  to  facilitate  their  conversion. 

12.  "Both  Jews  and  heathens  were  accustomed  to  a  vast 
variety  of  pompous  and  magnificent  ceremonies  in  their  religious 
service.     And  as  they  considered  these  rites  as  an  essential  part 


162  CHARACTER  OF  THE  CATHOLIC  CHUROH.     B.  IV. 

CHAP.  IX.  Qf  religion,  it  was  but  natural  that  they  should  behold,  with  in- 
difference, and  even  with  contempt,  the  simplicity  of  the  Chris- 
tian wor.ship,  which  was  destitute  of  those  idle  ceremonies  that 
rendered  their  service  so  specious  and  striking, 

13.  "To  remove  this  prejudice  against  Christianity,  the  bis- 
hops thought  it  necessary  to  increase  the  number  of  rites  and 
ceremonies."  And  by  this  means  it*  seems  they  also  designed 
"  to  remove  the  opprobrious  calumnies,  which  the  Jewish  and 
Pagan  priests  cast  vipon  the  Christians,  on  account  of  the 
simplicity  of  their  worship,  esteeming  them  little  better  than 
atheists,  because  they  had  no  tevqjles,  altara,  victims,  priests, 
nor  any  thing  of  external  pomp  in  which  the  vulgar  are  so  prone 
to  place  the  essence  of  religion." 

14.  Can  any  thing  be  plainer,  than  that  this  Catholic  religion 
principally  consisted  in  reviving  their  ancient  superstitions  under 
a  new  name  ?  And  therefore,  as  early  as  the  second  century,  the 
followers  of  Saccas  adopted  the  Jewish  titles  of  chief  priests, 
priests,  and  Levites. 

Ecci.  His-         15.   "But  in  a  little   time,"   (says   Mosheim,)  "these    titles 

p^TooT"'''    were  abused  by  an  aspiring  clergy,  who  thought  proper  to  claim 

the  same  rank  and  station,  the  same  rights  and  privileges,  that 

were  conferred,  with  those  titles,  upon  the  ministers  of  religion 

under  the  Mosaic  Dispensation." 

IG.  "  Hence  the  rise  of  titJtes,  first  fruits,  splendid  garments, 
and  many  other  circumstances  of  external  grandeur,  by  which 
ecclesiastics  were  eminently  distinguished."  In  like  manner, 
the  comparison  of  the  pious  gifts  of  Christians,  with  the  Jewish 
victims,  oblations,  and  sacrifices,  produced  a  multitude  of  un- 
necessary rites,  "and  was  the  occasion"  (says  Mosheim)  "of 
introducing  ICT"  that  erroneous  notion  of  the  evxharist,  which 
represents  it  as  a  real  sacrifice.''''  And  under  this  erroneous 
notion  it  has  been  continued  among  the  Catholics  to  the  present 
day. 
]bid.p.2oo.  17.  "The  profound  respect  that  was  paid  to  the  G-reek  and 
Boman  mysteries,  and  the  extraordinary  sanctity  that  was 
attributed  to  them,  induced  the  Christians  [or  rather  the  Catholic 
bishops^  to  give  their  religion  a  mystic  air,  in  order  to  put  it 
upon  an  equal  footing  in  point  of  dignity,  with  that  of  the 
Pagans."  For  this  purpose  the  eucharist,  or  as  some  call  it,  the 
Lord's  sup])er,  aiid  baptism,  were  denominated  7nysteries. 

18.  They  used  in  those  institutions  the  very  terms  employed 
in  the  heathen  mysteries;  and  proceeded  so  far,  at  length,  as 
even  to  adopt  some  of  the  rites  and  ceremonies  of  which  these 
renowned  mysteries  consisted.  So  that  a  great  part  of  the 
service  of  the  church,  in  this  century,  had  a  certain  air  of  the 
heathen  mysteries,  and  resembled  them  considerably  in  many 
particulars. 


B.  IV. 


CHARACTER  OF  THE  CATHOLIC  CHURCH. 


163 


19.  As  early  as  the  second  century,  tlic  Catholics  celebrated 
anniversary  festivals  in  coinmemoration  of  the  death  and  resur- 
rection of  Jesus.  That  which  was  observed  as  the  anniversary 
of  his  death,  they  called  the  paschal  day,  or  passover.  They 
fasted  during  the  great  week,  (as  they  called  it)  in  which  Christ 
was  crucified;  and  afterwards  celebrated  a  feast,  like  the  Jews, 
at  which  they  distributed  the  paschal  lamb. 

20.  This  was  the  great  festival;  but,  unhappily,  they  could 
not  agree  about  the  time  of  celebrating  it ;  which  was  a  particu- 
lar means  of  setting  them  to  quarreling  among  themselves,  and 
striving  who  should  be  that  Great  High  Priest,  to  whom  all  the 
rest  must  be  subject. 

21.  Robinson  says,  "  Victor,  bishop  oi  Rome,  was  an  African, 
and  he  was  the  first  bishop  who  presumed  to  send  an  order  to  all 
the  churches  of  Asia  to  keep  the  passover  when  he  did,  for  he 
kept  it,  forsooth,  when  Peter  did.  Polycrates,  bishop  of  Ephe- 
SKs,  sent  him  word  in  the  name  of  all  the  Aarons  of  Asia,  that 
they  would  not  alter  their  custom,  for  they  kept  the  passover 
when  John  kept  it. 

22.  "  Victor,  with  true  African  rage,  got  together  a  few 
neighboring  Levites,  and  held  a  meeting  which  he  named  a 
council,  and  excommunicated  all  the  bishops  of  the  East. 
Cypi-ian  that  other  Carthaginian  zealot,  excommunicated  iS7e- 
p)hen,  bishop  of  Rome,  because,  truly,  he  would  not  rebaptize 
heretics  as  the  African  ordered  him.  Stephen  returned  the 
compliment,  and  in  this  manner  they  cursed  and  combated  till 
the  Roman  bishop  obtained  the  victory." 

23.  Thus,  their  mysteries  and  festivals  were  adopted  as  their 
main  articles  and  terms  of  communion,  instead  of  righteousness 
and  peace;  and  a  set  of  profligate  gentry,  no  better,  in  reality, 
than  Pagans,  were  set  up  to  enforce  and  administer  these  empty 
rites  to  a  deluded  multitude,  as  the  great  and  only  means  of 
salvation.  ' 

24.  In  the  celebration  of  the  encharist^  the  bread  and  wine 
was  consecrated  by  the  prayers  of  the  bishops.  The  wine  was 
mixed  with  water,  and  the  bread  divided  into  several  portions. 
A  part  of  the  consecrated  bread  and  wine  was  carried  to  the  sick 
or  absent  members;  and,  as  it  was  considered  essential  to  salva- 
tion, it  was  administered  even  to  infants,  during  this  century. 

25.  Baptism  was  administered  publicly  twice  a  3'ear,  at  the 
festivals  of  Easter  und  Pefitecost.  "The  persons  that  were  to 
be  baptized,"  (says  Mosheivi,)  "  after  they  had  repeated  the 
Creed.,  confessed  and  renounced  their  sins,  were  immersed  under 
water,  and  received  into  Christ's  kingdom  by  a  solemn  invoca- 
tion of  Father,  So?i,  and  Holy  Ghost. 

26.  After  baptism  they  received  the  sigii  of  the  cross,  were 
anointed  with  oil,  consecrated  by  prayers  and   imposition  of 


Eccl.  His- 
tory, vol.  i. 
p.  202,  203. 


Eccl.  Re- 
searches, p. 
135. 


Eccl.  His- 
tory, vol.  1. 
p.20G. 


Second 
Century. 


Eccl.  His- 
tory, vol.  i. 
p.  207. 


164  .  CHARACTER  OP  THE  CATHOLIC  CHURCH.  B.  IV. 

CHAP,  IX.   /laiids,  and  received  ?}nlk  and  honey,  wliich  concluded  the  cere- 
"  mony.     [C7°  God.-fa!hers  were,  at  this  time,  instituted  to  answer 

for  adult  persons,  and  afterwards  even  for  infants. 

27.  In  the  third  century,  their  superstitions  still  increased. 
Their  places  of  public  worship  were  embellished  with  images  and 
other  ornaments;  and  the  discourses  addressed  to  the  people, 
were  wholly  of  a  diiferent  cast  from  those  of  the  simple  and  sin- 
cere followers  of  Christ. 
Ibid,  p  280.  -'^-  "  I^'or,  not  to  say  anything  of  D3^  Origen,  who  introduced 
long  sermons,  and  was  the  first  who  explained  the  scriptures  in 
his  discourses,  several  bishops,  who  had  received  their  education 
in  the  schools  of  the  rhetoricians,  were  exactly  scrupulous,  in 
adapting  their  public  discourses  to  the  rules  of  Grecian  eloquence. 
And  this  method  gained  such  credit,  as  to  be  soon,  almost 
universally  followed." 

29.  Those  who  were  in  a  penitential  state,  and  those  who  had 
not  received  the  sacrament  of  baptism,  were,  at  this  time, 
debarred   from    their    sanctimonious    supper;    "and    it   is    not 

Ibid. p. 23.3.  difBcult  "  (says  Mosheim)  "to  perceive,  that  these  exclusions 
were  an  imitation  of  what  was  practised  in  the  heathen  mysteries." 
"This  pompous  rite  was,  at  this  period,  administered  in  golden 
and  silver  vessels :  and  by  all,  it  was  considered  as  essential  to 
salvation." 

30.  A  long  course  of  trial  and  preparation  was  now  deemed 
necessary  in  order  to  baptism,  and  the  remission  of  sins  was 
thought  to  be  its  immediate  and  happy  fruit.  It  was  adminis- 
tered only  in  the  presence  of  those  who  had  been  initiated  into 

Ibid.  p.2?j.  the  mystery  of  the  supper.  "And  we  have  only  to  add,"  (says 
Mosheim,)  "that  none  were  admitted  to  this  solemn  ordinance, 
until,  by  the  menacing  and  formidable  shouts  and  declamation  of 
the  exorcist,  they  had  been  delivered  from  the  dominion  of  the 
prince  of  darkness." 

31.  "The  origin  of  this  superstitious  ceremony  may  be  easily 
traced,  when  we  consider  the  prevailing  opinions  of  the  times." 
which  according  to  the  Egyptian  philosophy,  attributed  all  the 
corrupt  propensities  and  evil  actions  of  men  to  the  influence  and 
impulse  of  a  certain  spirit  or  evil  being  within  them,  "who  was 
perpetually  compelling  them  to  sin," 

Ibid  p.  585.  32,  "  The  driving  out  of  this  demon  was  now  considered  as  an 
essential  preparation  for  ba-ptism,  after  the  administration  of 
which,  the  candidates  returned  home,  adorned  with  cr axons,  and 
arrayed  in  white  garments — emblems  of  their  purity,  and  victory 
over  sin  and  the  world,"  A  consistent  writer  would  rather  have 
styled  them  masks  of  hypocrisy,  whereby  they  might  cover  their 
inward  corruption  and  guilt,  while  they  lived  in  sin,  and  perfect 
union  with  the  world. 

33,  Great  sanctity  was  now  attributed  to  the  practice  oi  fast- 


B.  IV.  CHARACTER  OP  THE  CATHOLIC  CHURCH.  165 

ing ;  and  "■  the  sign  of  the  cross  was  supposed  to  administer  a  chap  ix. 
victorious  power  over  all  sorts  of  trials  and  calamities ;  and  was   Hj^  „  sto 
more   especially   considered   as  the   surest    defence   against  the 
snares  and  sti*atagems  of  malignant  spirits." 

34,  Had  the  Church  of  Christ  degenerated  into  this  dai-k  and 
senseless  superstition,  Satan  might  have  triumphed  indeed ;  but 
all  he  had  to  boast,  was  merely  of  leading  the  subjects  of  his 
own  dark  kingdom  into  grosser  darkness ;  and  even,  turning  into 
darkness,  those  reflections  of  light,  which  they  had  received  from 
the  saints.  It  was  the  work  only  of  '■'■evil  men  and  seducers,  sTim.iii. 
icho  waxed  vjorse  and  worse,  deceiving  and  being  deceived." 

85.  We  will  here  add  the  following  confession  of  Cyprian, 
presbyter  and  prelate  of  the  Church  at  Carthage,  who  lost  his 
life  in  the  persecution  under  "\^-vlerian,  A.  D.,  258.  In  a 
letter  which  he  wrote  before  his  death,  he  says:  "It  must  be 
owned  and  confessed,  that  the  outrages  ami  heavy  calamity  which 
hath  almost  devoured  our  flock,  and  continues  to  devour  it  to  the 
present  day,  hath  happened  to  us  because  of  our  sins,  since  we 
keep  not  the  way  of  the  Lord,  nor  observe  his  heavenly  com- 
mandments. 

3(J.  "  Our  principle  studyis  to  get  money  and  estate  ;  we  follow 
after  pride ;  we  are  at  leisure  for  nothing  but  emulation  and  quar- 
reling, and  have  neglected  the  simplicity  of  faith.  We  have  re- 
nounced this  world  in  words  only,  and  not  in  deed.  Every  one 
studies  to  please  himself,  and  to  displease  others." 

37.  On  this  sad  picture  of  the  state  of  Christianity,  Jones, 
remarks,  "  Cyprian^ s   account    is    confirmed    by  the   testimony  .lonesciih. 
of  Ei/sebius,  (the  historian)  who  was  nearly  cotemporary  with   jji'^^f  '^j*'^- 
him."  1832. 

38.  In   the   fourth   century,  their  vain  superstitions  surpass 
description.      Moshei???.   says,  "  It  would  be  almost  endless  to  j,p^.j  jjj^ 
enter  into  a  minute  detail  of  all  the  difi"erent  parts  of  public  wor-  tory,  vol.  i. 
ship."     The  rites  and  institutions  of  the  Greeks  and    Romans  ''■^^^' 
were  adopted  by  the  Catholic  bishops  with  some  slight  altera- 
tions. 

39.  "They  imagined  that  the   nations  would   embrace  .their  ibid.p.3S2. 
doctrines  and  come  unde    their  government  with  more  facility,    . 
when  they  saw  the  rites   and   ceremonies  to  which   they  were 
accustomed,  adopted  by  their  church,  and  the  same  worship  paid 

to  Jesjis  and  his  martyrs,  which  they  offered  to  their  fictitious 
gods  and  heroes." 

40.  Could  they  possibly  have  taken  a  readier  way  to  disgrace 
the  name  of  Christ  ?  Was  it  not  in  efi"ect  placing  him  on  the  same 

list  with  those  beastly  characters  whom  the  heathens  worshipped  • 

as  gods,  and  whose  worse  than  brutal  actions  they  commemorated 
in  their  festivals  and  acts  of  worship  ?  or  was  it  not  in  reality 
setting  up  the  same  spirit  ot  beastly  wickedness,  and  worshipping 


166  CHARACTER  OF  THE  CATHOLIC  CHURCH.  B.  IV. 

CHAP.  IX.  ^Ijq  least  and  his  followers  under  the  perverted  names  of  Christ 
and  his  faithful  inartyrsl 

41.  Thus,  while  they  called  themselves  orthodox  Christians, 
they  practised  Paganism,  and  to  the  wicked,  became  more 
wicked,  that   they  might  subject   the  wicked   to  their  ungodly 

Ibid. P.3S2.  dominion.  "Hence  it  happened,"  (says  Mosheirn)  "that,  in 
these  times,  the  religion  of  the  Greeks  and  Roinans  differed  very 
little,  in  its  external  appearance,  from  that  of  the  Christians.'''' 
[He  ought  to  have  said,  from  that  of  these  hypocrites.] 

42.  "  They  had  both  a  most  pompous  and  splendid  ritual. 
Gorgeous  robes,  mitres,  tiaras,  wax-tapers,  crosiers,  processions, 
lustrations,  images,  gold  and  silver  vases,  and  many  such  cir- 
cumstances of  pageantry,  were  equally  to  be  seen  in  the  heathen 
temples,  and  the  Christian  [i.e.  Catholic]  Churches." 

ibij. p. 383.  4.3.  "No  sooner  had  Constantine  the  G-reat  abolished 
the  superstitions  of  his  ancestors,  than  magnificent  churches 
were  everywhere  erected  for  the  Christians,  which  were  richly 
adorned  with  pictures  and  images,  and  bore  a  striking  resem- 
blance to  the  Pagan  temples,  both  in  their  outward  and  inward 
form. 

44.  "  Some  of  these  churches  were  built  over  the  tombs  of 
martyrs,  and  were  frequented  only  at  stated  times ;  while  others 
were  set  apart  for  ordinary  assemblies.  Both  of  them  were  con- 
secrated with  great  pomp,  and  with  certain  rites  borrowed, 
mostly,  from  the  ancient  laws  of  the  Roman  pontiffs,"  or  Pagan 
priests. 

Ibid,  p.385,       45.   "Inconsequence  of  a  peculiar  law  enacted  by  [C7°CoN- 

38(5.  stantine,  the  first  day  of  the  week  was  observed  with   more 

solemnity  than  it  had  formerly  been.*     The  psalms  of  David 

,  were  now  received  among  the  public  hymns  that  were  sung  as  a 

part  of  divine  service.  Their  prayers  degenerated  into  a  vain 
and  swelling  bombast." 

46.  "  The  sermons  addressed  to  the  people — were  rather 
adapted  to  excite  the  stupid  admiration  of  the  populace,  who 
delight  in  vain  embellishments,  than  to  enlighten  the  understand- 
ing, or  to  reform  the  heart."  Five  yearly  festivals  were  at  this 
time  established,  none  of  which  were  kept  with  so  much  super- 
stition as  the  fourteen  days  appointed  for  the  commemoration  of 
Christ's  resurrection. 

•  It  appears  that,  in  the  second  century,  there  were  various  opinions  concerning 
the  flay  of  the  week  proper  to  be  kept  as  a  day  of  worship.     Some  observed  the 
sixth  da.y,  in  remembrance  of  the  crucifixion;  others  the  fourth,  the  day  on  which 
Christ  was  betrayed;  some  observed  the  first,  in. memory  of  the  resurrection;  and 
,  others  retained  the  Jewish  sabbath.     But  what  must  we  think  of  Constantine'S 

law  enjoining  7nore  solemnity  to  the  first  day  of  the  week  ?  Was  it  really  in- 
tended that  the  people  should  be  more  solemnly  engaged  in  the  worship  of  God  on 
that  day  ?  or  was  it  not  r.ather  intended  to  make  the  celebration  of  the  day  equal, 
in  pomp  and  splendor,  to  the  magcificenee  of  his  Churches,  which  were  so  richly 
adorned  viithpictures  and  images. 


B.  IV. 


CHARACTER  OP  THE  CATHOLIC  CHURCH. 


167 


47.  "But  the  unlucky  success,  (says  Moshei/zi,)  which  some 
had  in  discovering  the  carcases  of  certain  holy  men,  multiplied 
the  festival s  and  commemorations  of  the  martyrs  in  the  most  ex- 
travagant manner.  Nor  was  this  all :  certain  tombs  were  falsely 
given  out  for  the  sepulchres  of  saints  and  confessors ;  the  list  of 
the  saints  was  augmented  with  fictitious  names,  and  even  robbers 
were  converted  into  martyrs." 

48.  Neither  were  these  festivals  employed  in  any  manner 
that  either  Christ  or  any  of  his  followers  could  approve,  but 
"were  squandered  away  in  indolence,  voluptuousness,  and  crim- 
inal pursuits,  and  in  the  indulgence  of  sinful  passions  " — as  it  is 
to  this  day. 

49.  We  might  add,  their  establishing  set  fasts,  at  this  period, 
by  express  laws,  of  which  the  Lent  fast  was  held  more  sacred  than 
all  the  rest — erecting  baptismal  fonts  in  the  porch  of  each  church 
— casting  salt  into  the  mouth  of  the  baptized  person,  as  an  em- 
blem of  something  which  they  had  not  in  possession — using  a 
double  a?iointing  celebrating  their  mystical  supper,  at  the  tombs 
of  the  martyrs,  and  holding  up  the  bread  and  wine  to  the  igno- 
rant multitude  as  objects  of  adoration — performing  masses  in 
honor  of  the  saints,  and  for  the  benefit  of  the  dead :  and  many 
such  vain  superstitions  which  their  own  historians  consider  too 
numerous  and  contemptible  to  be  related. 

50.  It  is  therefore  an  undeniable  fact,  justly  stated  by  Moskeim, 
that  (in  the  fourth  century)  "  the  progress  and  the  baleful  in- 
fluence of  superstition,  was  now  become  universal  I "  To  this  we 
may  add  the  testimony  of  Easebius.  The  state  of  the  profes- 
sing Christian  Churches  in  the  latter  part  of  the  third,  and  be- 
ginning of  the  fourth  century,  is  by  Eusebius  thus  stated : 
"  Through  too  much  liberty,  they  grew  negligent  and  slothful, 
envying  and  reproaching  one  another;  waging  as  it  were,  civil 
wars  among  themselves,  bishops  quarreling  with  bishops,  and 
the  people  divided  into  parties." 

51.  "  Hypocrisy  and  deceit  were  grown  to  the  greatest  pitch  of 
wickedness.  The  bishops  themselves  had  thrown  off"  all  concern 
about  religion ;  were  perpetually  contending  with  one  another  ; 
and  did  nothing  but  quai'rel  with,  and  threaten,  envy,  and  hate 
one  another  ;  they  were  full  of  ambition,  and  tyranically  used 
their  power."  What  rational  vmid  can  believe  this  to  be  the 
true  Church  of  Christ  ? 

52.  And  yet  this  is  the  Church  which,  for  many  ages,  has 
pretended  to  be  the  light  of  the  world,  and  this  the  kind  of  reli- 
gion that  has  been  artfully  substituted  in  the  place  of  that  true 
holiness  of  heart  and  life,  which  distinguished  the  primitive 
Church. 

53.  But  whoever  will  take  the  pains  to  examine  the  spirit  of 
their  religion,  will  find  that  this  vain  parade  of  Jewish  and  Pa- 


CHAP.  IX. 

Ibid.  p.  387. 

Ibid.  p.3o7. 


Eccl.  His- 
tory, vol.  i 
p.  388,  3SU. 


Jones  Clih. 
Hist.  p.  152. 


IGS 


PERSECUTING  SPIRIT  OP  B.  IV 


CHAP.  X.  gan  superstition,  Lad  no  relation  to  the  spirit  and  vrork  of 
Christ,  and  that  the  Church  iu  which  it  was  established,  stood  in 
perfect  contrast  to  the  real  Church  of  Christ,  and  was  a  perpetual 
disgrace  to  the  name  which  they  assumed. 


CHAPTER  X. 

THE  PERSECUTING  SPIRIT  OF  THE  CATHOLIC  CHURCH,  IN  THE 
THIRD  AND  FOURTH  CENTURIES. 

Persecution  is  a  general  character  of  the  Catholic  religion. 
This  was  founded  upon  the  supposed  orthodoxy,  and  sacred  au- 
thority of  the  Catholic  priesthood:  and  this  authority  they  re- 
ceived iu  a  proper  line  of  succession  from  their  Pagan  ancestors, 
by  whose  diabolical  influence,  the  blood  of  those  same  martyrs 
was  shed,  whom  their  Catholic  successors  deceitfully  pretended 
to  worship. 

2.  It  is  proper  to  observe  against  whom  this  spirit  of  persecu- 
tion was  directed,  and  in  what  manner  it  operated  iu  diiferent 
periods.  It  was  not  before  the  fourth  century,  that  the  Catholic 
bishops  personally  engaged  in  the  unnatural  and  beastly  work  of 
destroying  heretics  for  their  religion,  but  it  is  certain,  that  they 
had  all  along  contributed  much  to  the  flame  of  persecution  by 
their  tongues  and  pens. 

3.  According  to  the  kind  and  the  degree  of  power  they  possess- 
ed, so  at  difi"erent  periods,  they  manifested,  by  their  works,  that 
it  was  not  for  the  promotion  of  truth  and  virtue,  but  for  its  des- 
truction, that  their  orthodoxy  was  established ;  and  as  far  as 
orthodoxy  was  considered  the  chief  and  most  honorable  virtue,  so 
far  heresy  was  made  the  principal  and  only  crime. 

4.  Amidst  the  dark  and  senseless  superstitions  that  prevailed 
in  the  Catholic  Church  during  the  second  and  third  centuries, 
there  were  many  under  difi'erent  names,  who  maintained  the  prac- 
tice of  true  virtue,  according  to  the  precepts  and  example  of 
Christ.  These  are  all  distinguished,  in  history,  under  the  one 
general  name  of  heretics. 

5.  In  the  third  century,  Mosherm  says,  "  The  Montanists,  [i.e. 
those  who  assembled  for  religious  worship,  among  the  mountains, 
to  avoid  their  persecutors]  Vahntinians,  Marcwnitcs  and  other 
heretics  continued  still  to  draw  out  their  forces." 


13.  lY.  THE  CATHOLIC  CHURCH.  169 

G.  Adelpkius  and  Aquilinus,  were  at  this  time  the  greatest    chap.  x. 
disturbers  of  the  Catholic  peace.     Mosheim  says,   "They  were,   E^cLHist. 
however,  opposed  uot  only  by  the  [pretended]  Christians,  but  ^oi.  i.p. 
also  by  Plotinus,  the  greatest  Platonic  philosopher  of  the  age,   ''^^^' 
who,  followed  by  a  numerous  train  of  disciples,  opposed  them, 
and  others  of  the  same  kind,  with  as  much  vigor  and  success  as 
the  most  enlightened  [Catholic]  Christians  could  have  done." 

7.  It  seems  that  the  opinions  of  these  heretics,  differed  widely 
from  the  doctrines  of  Plato,  and  on  this  account,  "  The  disciples 
o/ Jesus,  and  the  followers  of  Plotinvs,  joified  together  their 
efforts  against  them,  and  by  their  laiited  force  soon  destroyed  their 
credit  and  authority,  and  rendered  them  contemptible  in  the  esti- 
?natio?i  of  the  mxxltiiude.'^ 

8.  But  this  circumstance,  if  there  was  no  other,  is  altogether 
sufficient  to  show  that  it  was  not  the  disciples  of  Jesus,  but  of 
Saccas,  who  joined  forces  with  Plotinus  and  his  numerous  train, 
and  if  the  name  of  Jesus  had  any  just  application  in  the  case,  it 
must  have  belonged  to  those  of  the  contrary  side,  who  were  hated 
and  persecuted  by  both  Pagans  and  Catholics. 

9.  However,  unhappily  for  the  united  forces  of  the  Catholic 
and  Platonic  doctors,  when  they  seemed  just  "upon  the  point  of 
obtaining  a  complete  and  decisive  victory,  a  new,  enemy,  (says 
Mosheim,)  more  vehement  and  odious  than  the  rest,  started  up 
suddenly,  and  engaged  in  the  contest." 

10.  This  was  Matii,  hy  birth  a  Persian.     His  character  fol-  ibid.  p. 288. 
lows  in  the  old  orthodox  form.     "  Many  were  deceived  by  the 
eloquence  of  this  enthusiast,  by  the  gra.vity  of  his  countenance, 

and  the  innocence  and  simplicity  of  his  manners :  so  that,  in  a 
short  time,  he  formed  a  sect  not  utterly  inconsiderable  in  point 
of  number." 

11.  To  whom  then,  could  gravity,  innocence,  and  simplicity  of 
manners  be  an  odious  and  vehement  enemy?  Surely  not  to 
Christ,  but  to  antichrist,  and  his  idolatrous  superstitions ;  and 
therefore,  these  unreproachable  qualities  of  this  reputed  heretic, 
could  not  defend  him  against  the  united  hatred  of  the  pretended 
Christians,  Philosophers,  Jews  and  Pagans. 

12.  According  to  the  Grreek  writers,  he  was,  for  some  time, 
protected  in  a  strong  castle,  which  the  Persian  monarch  had 
erected  between  Bagdat  and  Suza,  to  serve  him  as  a  refuge 
against  those  who  persecuted  him  on  account  of  his  doctrine ;  yet 
he  was  afterwards  delivered  up,  and  fell  a  victim  to  the  rage  of 
his  persecutors. 

13.  His  adversaries  complain  that,  "  The  rule  of  life  and  man-  lbid.p.294. 
ners  which  he  prescribed  to  his  disciples,  was  most  extravagantly 
rigorous  and  austere."     If  the  rule  which  he  prescribed  to  per- 
fect Christians,  was,  as  they  say,  an  entire  abstinence  from  tcine 

and  wedlock,  from  all  intoxicating  drink,  and  all  amorous  gra- 
12 


170 


PERSECUTING  SPIRIT  OP 


E.  IV. 


CHAP.x.    tijications.,  it  need  not  bethought  strange,  that  such  a  debauched 
'  and  superstitious  age  should  revile  hiui,   not  only  as  a  heretic, 

but  as  the  most  dangerous  fanatic  or  madman. 

14.  And  in  fact,  the  principal  respect  that  is  paid  to  this  class 
of  heretics,  by  those  false  judges  of  true  virtue,  is,  that  the 
weaker  sort  of  this  sect,  or  those  who  were  denominated  hearers, 
were  allowed  to  possess  houses,  lands,  and  wealth,  and  to  enter 
into  the  conjugal  bonds  :  "  But  (say  they)  this  liberty  was  given 
them  with  many  limitations,  and  under  the  strictest  conditions 
of  moderation  and  temperance." 

15.  Doubtless  there  was  nothing  but  liberty  in  the  case,  and 
all  were  allowed  to  act  according  to  their  own  choice ;  and 
though  the  adversaries  of  Mani  would  seem  to  insinuate  that  he 
used  some  kind  of  compulsion ;  yet  it  is  very  evident  that  it  was 
not  he,  but  his  persecutors,  (hat  lorded  it  over  the  conscience: 
and  that  the  only  means  which  constrained  this  people  to  a  life 
of  mortification  and  abstinence,  was  the  exemplary  innocence  of 
their  leaders. 

Ecci.  Re-         16.   "  The  celebrated  Hierax,  from  whom  came  the  Hieracites, 
searches,?,  was  a  native  of  Egypt,  and  a  Christian  (says  Robinson,)  of  the 
true  primitive  cast.     He  was  a  man  of  eminent  abilities,  both 
natural  and  acquired — and  what  is  more  to  his  honor,  his  bitter- 
est enemies  applaud  his  distinguished  piety  and  virtue." 

17.  "This  foisonous  reptile,  as  Saint  Epiphanius  is  pleased 
to  call  him,  had  the  misfortune  to  hold  two  or  three  errors,  for 
which  he  was  anathematized  with  all  his  followers,  and,  if  the 
last  judgment  be  directed  on  the  principles  of  Greek  councils, 
they  will  all  suffer  the  vengeance  of  eternal  fire." 

18.  "In  brief  he  was  a  Manichean,  Mas hci //i  aays,  he  dif- 
fered considerably  from  Mani;  but  Beausobre  more  accurately 
observes  that  Mani  and  Hierax,  from  whom  came  the  Spanish 
heretics,  differed  only  as  two  drops  of  Avater  differ  from  each 
other.     It  was  a  difference  of  quantity,  not  of  nature." 

19.  "In  the  fourth  century  the  Hieracites  were  very  numer- 
ous in  Egypt.  One  of  them  named  Mark,  of  the  city  of  Mern- 
johis,  went  into  Spain,  where  he  was  entertained  by  a  lady  named 
Agape,  and  Hclpidius,  a  rhetorician :  but.  the  most  famous  of 
all  his  converts  was  PriscilHan.''^ 

20.  "In  the  religious  assemblies  of  all  the  Manickeans,  adora- 
tion of  God  was  the  whole  of  the  worship.  This  was  performed 
in  the  natural  way  of  prayer,  and  singing  hymns — the  scriptures 
were  read,  and  some  discoursed  on  the  nature  and  obligations  of 
virtue  to  inform  the  rest," 

21.  "  Priscillia?i  did  so,  and  many  of  noble  families,  and 
common  people,  and  crowds,  especially  of  women,  attended  and 
imbibed  the  doctrine.  In  a  short  time  it  spread  all  over  Spain : 
and  some  bishops  embraced  it,  who,  laying  aside  the  vices  of  the 


Ibid.  p.  186. 


Ibid.  p.  ]SS. 


B.  IV.  THE  CATHOLIC  CHURCH.  171 

world,  and  the  superstitions  of  tlie  [Catliolic]  clergy,   applied    chap  x. 
themselves    wholly    to  the    practice    of  piety,  and  a  course  of 
virtue." 

22.  Thus  far  has  Robinson  stated  the  occasion  of  the  first  Ca- 
tholic persecution,  which  began  about  the  year  380,  at  the  in- 
stigation of  Idacius  and  li /laches,  two  cruel  and  persecuting 
ecclesiastics. 

23.  Their  first  step  was,  to  call  a  council,  for  the  purpose  of 
suppressing  the  heresy  of  Priscillian.  With  twelve  bishops  they 
passed  a  decree,  that  no  man  should  assume  the  rank  of  a  teacher 
without  leave  first  had  and  obtained  from  them.  P risciUian  in 
the  mean  time  continued  to  teach.  Enraged  at  this  contempt  of 
their  assumed  authority,  their  next  recourse  was  to  the  civil  ma- 
gistrate for  aid. 

24.  And  after  a  process  of  several  years,  the  jjloody  Ilhacins  Eed.  hLs. 
obtained  an  order  from  the  Catholic  emperor  Maximus,  for  the  p"''4i4y"'' '' 
execution  of  Priscillian  and  liis  associates.     In  consequence  of 
which,  in  the  year  884,  Priscillian  and  many  more  were  put  to 

death.     Some,  says  Robinson,  were  put  on  the  rack,  others  had 
all  their  propei'ty  confiscated,  and  others  were  banished. 

25.  And  who  were  lihacius  and  Maxivnis,  that  they  should 
agree,  for  the  honor  of  religion,  to  destroy  the  inoff"ensive  Pris- 
cillian, and  those  who  adopted  his  harmless  manner  of  life  ? 
I\Iaxinms  came  to  the  throne  by  means  of  procuring  the  murder 
of  the  emperor  Gratian;  and  even  the  party  to  which  Ilhacins 
belonged  gave  him  the  following  character  : 

26.  "  He  was  a  man  abandoned  to  the  mo.st  corrupt  indolence,   ibid. p. 4 ;i. 
and  without  the  least  tincture  of  true  piety.     He  was  audacious,      "'^    ' 
talkative,  impudent,  luxurious,  and  a  slave  to  his  bell}'.     He  ac- 
cused   as  heretics,  and  as    protectors  of  Priscillian,  all  those 

whose  lives  were  consecrated  to  the  pui-suit  of  piety  and  know- 
ledge, or  distinguished  by  acts  of  mortification  and  abstinence." 

27.  However,  in  all  this  he  only  proved  himself  to  be  a  true 
son  of  the  Catholic  Church;  and  his  introducing  persecution  into 
hi.-i  mother's  house,  was  nothing  more  than  improving  the  liberty 
v/hich  she  had  granted  her  sons,  by  the  Tlaodosian.  creed,  formed 
about  the  same  period  in  one  of  her  general  councils  at  Constan- 
tinople, in  the  year  381. 

28.  "  An  hundred  and  fifty  bishops,  (says  Mosheim,)  who  were  iiiM.p.  411, 
present  at  this  council,   gave  the   finishing   touch  to  v/hat    the   ^^^" 
council  of  Nice  had  left  imperfect,  and  fixed,  in  a  full  and  deter- 
minate manner,  the  doctrine  of  ^^U' three  persons  in  o«e  GoD, 

which  is  as  yet  iTceived  among  the  generality  of  Christians:" 
[i.e.  professed  Christians  and  Catholics.] 

29.  ''  This  venomous  council  did  not  stop  here  ; — They  branded 
with  infamy,  all  the  errors,  and  set  a  mark  of  execration  upon 
all  the  heresies,  that  were  hitherto  known." 


172  PROGRESS  AND  DOCTRINES  OP  B.  TV. 

CHAP.  XI.  30.  Thus,  superstition  became  the  established  religion,  and 
persecution  the  principal  means  of  supporting  it,  which  furnished 
the  most  distinguishing  and  evident  marks  of  a  corrupt  hierarchy, 
founded  upon  the  unnatural  and  pernicious  coalition  of  the  civil 
and  ecclesiastical  powers,  under  the  name  of  Christianity  and  a 
Christian  sovernmc7it. 


CHAPTER  XI. 

PROGRESS  AND  DOCTRINES  OF  THE  CATHOLIC  CHURCH,  IN  THE 
FOURTH   CENTURY. 

The  continuation  of  a  thing  in  its  own  place,  nature,  and  proper- 
ties, is  very  different  from  a  succession  of  things  rising  up  and 
filling  the  place  of  another  ;  yet  it  is  really  according  to  the  lat- 
ter idea  that  the  religion  of  Christ  has  been  supposed  to  continue 
in  the  world  to  the  present  day. 

2.  But  to  every  reasonable  mind  the  distinction  must  be  self- 
evident  :  and  if  so,  then  it  may,  doubtless,  with  propriety  be 
said,  that  certain  men  have,  in  every  age  through  the  Christian 
era,  appeared  either  as  Christ,  or  in  his  place,  and  that  either 
the  real  Church  of  Christ,  or  one  in  its  place,  has  continued  to 
exist  upon  earth. 

3.  And  if  any  man  and  any  church  did  actually  rise  up  in  the 
room  of  Christ  and  his  church,  then  it  must  be  evident  that 
neither  Christ  nor  his  church  remained  upon  earth:  for  admit- 
ting that  the  Church  of  Christ  existed  upon  earth,  it  must  have 
been  in  its  own  place :  of  course  another  could  not  stand  in  its 
place,  at  one  and  the  same  time. 

4.  When  Solomon,  king  of  Israel,  died,  the  kingdom  was  divi- 
ded between  Behoboam,  and  Jeroboam,  but  neither  of  them 
reigned  fully  in  his  stead.  Nor  was  there  any  kingdom  or  em- 
pire established  upon  earth  in  the  room  of  Solomon's,  until  the 
last  remains  of  that  was  rooted  out,  and  the  seat  of  government 
established  at  Babylon  by  Nebuchadnezzar. 

5.  Then  it  might  be  said  that  there  was  a  kingdom  established 
in  the  room  of  Solomon's,  and  a  king  reigned  in  his  stead,  but 
this  was  not  a  continuance  either  of  Solomon  or  his  kingdom,  but 
something  in  their  place,  that  in  some  respects  resembled  them, 
but  was  essentially  different  and  distinct. 


B.  IV.  THE  CATHOLIC  CHURCH.  173 

6.  This  may  serve  as  a  comparison  between  Jesus  Christ,  and  chap.xi. 
Constanlvie  the  Great.     For,  as  the  wild  and  frantic  Nehichad- 
nezzar  was  born  to  the  wise  men  of  Babylon,  and  grew  up  and 
established  a  kingdom  or  empire,  according  to  their  council,  in 

the  place  of  Solomon's;  so  in  the  same  sense  was  Consiantinc 
born  to  the  Catholic  Church,  and  grew  up  and  assumed  to  act  in 
the  place  of  Jesus  Christ. 

7.  And  although  the  empire  or  church  which  Constantine 
founded,  stood  professedly  in  the  place  of  the  Church  of  Christ, 
as  the  Babylonian  empire  stood  in  the  place  of  the  kingdom  of 
Solomon;  yet  it  will  appear  beyond  dispute,  upon  the  slightest 
comparison,  that  the  church  which  was  founded  and  estab- 
lished by  Co7istanii?2e  the  Great,  was  not  a  continuation  of  the 
Church  of  Christ,  but  the  very  reverse. 

8.  And  if  it  be  granted  that  the  heads  and  fathers  of  the 
Catholic  Church  stood  in  place  of  Christ  Jesus  and  his  apostles, 
and  did  not  in  reality  fill  the  vei-y  character  of  those  whom  they 
pretended  to  represent,  then  the  conclusion  must  be  evident,  that 
neither  Christ  nor  his  Apostles,  in  reality,  were  manifest  on  earth, 

but  certain  pretc?iders   in    their  place,  therefore   it    was   ^^  the  Mark,  xiii. 
abomination  of  desolation,  standing  where  it  oiight  not.''"'  i*. 

9.  Of  course,  that  Church  of  which  they  were  the  heads  and 
•fathers,  must  have  been  as  distinct  from  the  primitive  Church  of 
Christ,  as  they  themselves  were  distinct,  in  point  of  character, 
from  those  whom  they  are  said  to  represent.  If  any  evidence  is 
wanting  to  confirm  these  plain  principles,  it  will  appear  from  the 
following  account  of  the  establishment  of  the  Catholic  Church, 
under  Constantine  and  his  successors. 

10.  "  Constantine  the  Great,  in  order  to  prevent  civil  commo-  EccI.  nis- 
tions,  and  to  fix  his  authority  upon  solid  and  stable  foundations,  p°33/°''* 
made  several  changes,  not  only  in  the  laws  of  the  empire,  but 

also  in  the  torm  of  the  Roman  government.  And  as  there  were 
many  important  reasons,  which  induced  him  to  suit  the  adminis- 
tration of  the  Church  to  these  changes  in  the  civil  constitution, 
this  necessarily  introduced,  among  the  bishops,  new  degrees  of 
eminence  and  rank."     So  says  Dr.  Mosheim. 

11.  And  further:  "  Though  Co?25?a?zf  me  permitted  the  Church 
to  remain  a  body  politic,  distinct  from  that  of  the  state,  as  it  had 
formerly  been,  yet  he  assumed  to  himself  the  supreme  power  over 
this  sacred  body,  and  the  right  of  modeling  and  governing  it  in 
such  a  manner,  as  should  be  most  conducive  to  the  public  good. 

This  right  he  enjoyed  without  any  opposition,  as  none  of  the  ibid. p.  333. 
bishops  presumed  to  call  his  authority  in  question." 

12.  Here  we  see  that  the  first  step  was  to  incorporate  the 
Church  and  the  world  into  one  body,  to  be  governed  by  one 
head:  so  that  notwithstanding  the  Church,  for  certain  purposes, 
was  kept  a  distinct  body  politic,  yet  it  was  as  closely  united  to  the 


174 


PROGRESS  AND  DOCTRINES  OP 


B.  IV. 


CHAP.XI. 


1  Cor.  vi. 
IC. 


Eze.  xvi 
30- 3S. 


civil  government,  and  as  much  one  witli  the  empire,  as  the  harlot 
is  one  flesh  with  him  that  is  joined  to  her ;  and  from  this  union 
proceeded  that  high  degree  of  eminence  and  rank  to  which  the 
bishops  arose. 

13.  How  strong  a  temptation  this  must  have  been  for  the 
wickedest  men  to  seek  the  highest  rank  in  so  honorable  a 
Churcli !    Here  we  may  justly  apply  that  saying  of  the  Prophet 

Dan. xi.32.  Daniel:  Such  as  do  icickedly  against  the  covenant,  shall  he  cor- 
rt(pt  by  fiatteries.  By  the  prophet  Ezekiel  such  a  union  is  com- 
pared to  the  work  of  an  hnimrious  ichorish  icoman.  Or,  as  a 
wife  that  committeth  adultery,  taketh  strangers  instead  of  her 
husband:  But  with  this  difference:  They  give  gifts  unto  all 
whores ;  but  thmi,  givest  thy  gifts  to  all  thy  lovers,  and  hirest 
them,  that  they  may  come  unto  thee  on  every  sid.e,  for  thy  v;hore- 
dom.  And  I  will  judge  thee,  as  2oomen  tliat  break  wedlock  and 
shed,  blood  are  judged. 

14.  In  thus  uniting  and  incorporating  the  Church  with  the 
civil  government,  the  emperor  met  with  no  opposition ;  it  was 
on  all  sides  a  spontaneous  confederacy,  entered  into  with  the 
universal  consent  of  the  bishops,  as  representatives  of  the  Church, 
and  the  Roman  senate,  as  the  great  fathers  of  the  people ;  all 
agree  in  joint  compact,  that  a  man-slayer,  a  proud  ambitious 
emperor,  who  had  neither  seen  Christ  nor  known  him,  should  be 
the  common  head  of  influence  to  the  whole  body. 

15.  In  consequence  of  this  unnatural  union,  the  government  of 
the  Church,  in  all  her  parts,  assumed  the  form  and  likeness  of 
the  civil  government.  Four  bishops,  viz:  of  Rome,  Antioch, 
Alexandria,  and  Constantinoyle  enjoyed  a  certain  degree  of  pre- 
eminence over  the  rest  of  the  episcopal  order.  "  These  four 
prelates,  (sa5"s  Mosheirn,)  answered  to  the  four  prcetorian  pre- 
fects created  by  Constantine ;  and  it  is  possible  that,  in  this  very 
century,  [iv.]  they  were  distinguished  by  the  Jewish  title  of 
patriarchs.^'' 

16.  "After  these,  followed  the  exarchs,  who  had  the  inspec- 
tion over  several  provinces,  and  answered  to  the  appointment  of 
certain  civil  officers  who  bore  the  same  title.  In  a  lower  class, 
were  the  Metropolitans,  who  had  only  the  government  of  one 
province,  under  whom  were  the  archbishops,  whose  inspection 
was  confined  to  certain  districts."  In  the  next  grade  below, 
were  the  bishops,  and  so  down  to  the  chorepiscopi,  or  superinten- 
dents of  the  country  churches.  These  dignified  orders  were 
doubtless  created  to  fill  the  place  of  evangelists,  apostles,  elders, 
^'C. ;  but  that  they  were  men  of  like  spirit  their  historians  dare 
not  say. 

17.  Thus  we  see  the  form  of  the  Church,  fitly  joined  together 
and  compacted  with  a  wicked  world,  and  holding  for  its  head  a 
wicked  man,  irt'hose   crimes  deterred   him  from   using   even  the 


Eccl.  His- 
tory, vol.i. 
p.  340. 


B.  IV.  THE  CATHOLIC  CHrRCH.  175 

most  distant  shadow  of  purity.     But  we  shall  proceed  to  observe  chap.xi. 
something  concerning  the  manner  of  the  government  of  this  pre-  ~ 

tended  church. 

18.  Mosheim  says,  "The  administration  of  the  Church  was  eccI.  His- 
divided,  by  Co7ista7itine\am^(M,  into  an  external  and  an  inltrnal  tory.voi  i. 
inspection.     The  latter,  which  was    committed  to  bishops  and  '''      ' 
councils,  related  to  religious  controversies ;  the  forms  .of  divine 
toorship ;  the  offices  of  the  priests  ;  the  vices  of  tlie  ecclesiastical 
orders,  <^-c.      The    external  administration  of  the  Church,  the 
emperor  assumed  to  himself." 

19.  "This  comprehended  all  those  things  that  relate  to  the 
outward,  state  and  discipline  of  the  church ;  it  likewise  extended 
to  all  contests  and  debates  that  should  arise  between  the  ministers 
of  the  Church,  superior  as  well  as  inferior,  concerning  their  pos- 
sessions, their  reputatiofi,  their  rights  and  privileges,  their 
offences  against  the  laws,  and  things  of  a  like  nature. 

20.  "In  consequence  of  this  artful  division,  Cotjstantine  and 
his  successors  called  councils,  presided  in  them,  appointed  judges 
of  religious  controversies,  terminated  the  differences  which  arose 
between  the  bishops  and  the  people,  fixed  the  limits  of  the 
ecclesiastical  provinces,  took  cognizance  of  the  civil  causes  that 
subsisted  between  the  ministers  of  the  Church,  and  punished  the 
crimes  committed  against  the  laws,  by  the  ordinary  judges 
appointed  for  that  purpose." 

21.  In  all  this,  the  emperor  still  appears  the  supreme  head, 
and  no  other  impulse  of  government  is  so  much  as  hinted  at,  in 
all  the  account,  but  the  sovereign  will  and  authority  of  this  un- 
baptized  usurper.  Let  such  a  government  be  said  to  arise  in  the 
room  of  the  Apostolic  power ;  but  let  no  one  imagine  that  it  was 
one  and  the  same,  or  had  any  relation  to  that  divine  order  in 
which  nothing  was  passed  but  what  seemed  good  to  the  Holy 
Spirit,  and  those  who  had  been  therewith  baptized. 

22.  Although  the  bishops  were  intrusted  with  the  principal 
management  of  their  Church  affairs,  and  were  appointed  by  the 
emperor,  as  judges  in  points  of  religious  controversy ;  yet,  in 
every  punctilio,  they  were  subject  to  his  control:  so  that  at  best, 
these  pretended  fathers  could  only  be  tools  to  form  and  modify 
such  a  religious  doctrine  and  worship  as  would  best  suit  the  pur- 
poses of  civil  government.,  and  please  the  taste  of  a  debauched 
and  corrupt  empire. 

23.  Could  this  be  that  sin-condemning  Gospel -which  Jesus 
sent  by  his  Apostles  to  all  the  ivorld  as  a  testimony  against 
them  ?  Who  cannot  see  the  infinite  difference  ?  Behold  a  set  of 
lordly  ecclesiastics,  bred  in  the  schools  of  religious  conten- 
tion, living  in  idleness,  luxury  and  lust,  employed,  supported, 
and  enriched  by  civil  government,  for  the  purpose  of  render- 
ing the  religion   of   Constantine   universally  acceptable  to  all 


176  PROGRESS  AND  DOCTRINES  OP  B.  lY. 

CHAP.;xi.  jiis  subjects!  Is  not  sucli  a  religion  a  libel  upon  the  name  of 
Christianity  J 

24.  Before  ever  Constantine  assumed  tbe  reins  of  Churcb 
government,  the  contending  fathers  had  disputes  and  contro- 
versies prepared,  which  all  his  imperial  wisdom  and  power  could 
never  settle.     Besides  reputed  heretics,  a-  numerous  party  had 

Ecci.  His-    separated  from  the  Catholic  body,  called  Donatisls.     They  dis- 

%9s^"''''  P^^t^d  with  the  main  body  about  the  sanctity  of  bishops,  and  the 
gifts  of  the  Holy  Spirit.  They  avoided  communion  with  all 
other  churches :  of  course  their  principles  were  pronounced 
seditious.  Novaiits  and  his  followers  also  much  troubled  their 
Catholic  peace. 

Ibid  p  399  ^^*  -^^^  this  was  uot  all:  deplorable  divisions  were  kindled 
(says  MosJteim,)  throughout  the  Christian  world,  on  the  subject 
of  \iy  Three  -persons  in  the  Godhead.  The  dispute  on  this  sub- 
ject took  its  rise  at  Alexandria,  that  seat  of  vain  philosophy,  and 
was  diiferently  modified  and  prolonged  by  Alexander  and  Arius. 
The  doctors  themselves  could  not  decide  the  point.  The 
emperor  admonishes  them  by  letter  to  end  their  dispute,  but 
without  effect.  And  seeing  the  flames  of  controversy  daily 
spreading  through  the  empire,  he  at  length  assembled  a  general 

Ibid. p. 402.  council,  in  the  year  325,  at  Nice,  in  Bithynia. 

26.  A  general  council  is  supposed  to  consist  of  commissioners 
from  all  the  churches  in  the  Christian  world,  which  represents  the 

Ibid.  p.  338.  church  universal.  These  were  established  by  the  authority  of 
the  emperor ;  though  it  is  probable  his  judgment  was  directed  by 
that  of  the  bishops.  The  general  council  is  assembled  at  Nice, 
Here  the  whole  Christian  world,  so  called,  is  represented,  with 
the  emperor  at  their  head,  to  dispute  concerning  the  persons  in 
the  Godhead;  to  decide  the  manner  of  Christ's  union  with  the 
Father;  to  compose  schisins,  heal  divisions^  suppress  heresies, 
and  establish  the  orthodox  faith. 

27.  This  they  call  Church  government.  And  what  did  this 
universal  council  effect  ?  Doubtless  that  glorious  huilding,  called 
the  Catholic  Church,  had  here  arisen  to  the  greatest  height 
which  it  attained  during  the  reign  of  Constantine :  for  a  house 
divided  against  itself  cannot  stand. 

28.  By  this  council  the  Arian  party  were  condemned,  the 
consubstantial  doctrine  established — Arius  banished — a  creed 
formed,  and  his  followers  compelled  to  give  their  assent  to  it. 
Five  years  after,  the  emperor  changes  sides,  recalls  Arius  from 
banishment,  espouses  his  doctrine,  and  uses  all  his  influence  to 
promote  it. 

29.  By  a  council  held  at  Tyre,  in  the  year  335,  he  deposed 
and  condemned  Athanasius  his  great  antagonist,  aad  afterwards 
had  him  banished  into  Gaul :  soon  after  which,  this  great  head 
of  the  church  finished  his  race,  having  received  a  baptism  of 


B.  TV.  THE  CATHOLIC  CHURCH.  177 


water  from  Eusebius  of  Nicomedia,  the  principal  supporter  of 
the  Avian  cause. 

30.  The  order  of  the  Catholic  Church  (if  order  it  might  be 
called)  had  long  been  preparing,  but  by  the  council  of  Nice  it 
was  established.  Here  the  first  Catholic  Confessiofi  of  Faith 
was  confirmed  by  the  united  authority  of  bishops  and  civil  rulers, 
the  church  and  the  world  in  one.  Here  it  was  first  decreed,  by 
the  same  authority,  that  the  Son  was  consubsta?itial  with  the 
Father.  But  their  doctrine  could  not  be  completed  without  a 
third  person;  and,  as  the  rulers  of  the  church  and  civil  officers 
were  consabstaiitial  with  the  emperor,  so  the  odd  number  of 
THREE  was  soon  after  established  in  the  Deity,  and  the  second 
and  third  proved  by  a  majority  of  votes  to  be  consubsta7dial  with 
thefrst. 

31.  Tivo  could  never  agree  in  the  kingdom  of  antichrist,  there- 
fore three  became  necessary  to  form  a  council,  in  order  to  a  cast- 
ing vote.  Here  the  jjairiarch,  the  jjapa,  that  ispope  or  father,  must 
have  all  power  in  his  hands,  and  sway  the  sceptre  uncontrolled ; 
and  whether  his  vote  is  in  favor  of  truth  or  error,  virtue  or  vice, 
his  counsel  must  stand,  and  he  will  do  all  his  pleasure. 

32.  By  this  fatal  error,  which  was  founded  on  their  own  carnal 
reasoning,  and  the  motley  compound  of  civil  and  ecclesiastical 
power,  the  council  of  Nice,  instead  of  uniting  in  harmony  the 
contending  parties,  laid  a  lasting  foundation  for  errors  of  every 
kind.  In  consequence  of  which,  council  was  formed  against 
council,  and  shameful  and  scandalous  debates  promoted,  until 
they  increased  to  severe  scourging,  banishment,  and  even  blood- 
shed; while  the  jarring  opinions  and  contradictory  decrees  of 
this  only  Catholic  Church,  seemed  to  claim  a  divine  authority  to 
•drive  the  world  into  the  utmost  confusion. 


CHAP. 
XI. 


-J 


178  DOCTRINE  AND  ARRANGEMENT  OP  B.  IV. 


CHAPTER  XII. 

THE    DOCTRINES    AND    ORDER    OF    THE    CATHOLIC    CHURCH, 
ESTABLISHED  IN  THE  FIFTH  CENTURY. 

CHAP.  The  emperor,  at  tlie  time  of  the  first  universal  council,  was  ac- 
"  •  knowledged  as  the  head  of  the  Church  ;  but  as  he  afterwards 
changed  sides,  and  espoused  the  doctrine  against  which  the  ortho- 
dox universe  had  passed  its  decrees  at  Nice,  it  gave  occasion  to 
call  in  question  his  right  to  the  headship,  and  excited  the  Catho- 
lic bishops  ta  contend  for  the  pre-eminence ;  that  the  decision  in 
all  matters,  both  temporal  and  spiritual,  might  be  infallibly  sanc- 
tioned, as  coming  from  the  representatives  of  the  holy  Apostles, 
and  of  Jesus,  whose  authority  was  only  spiritual  and  divine. 

2.  This  point,  the  cunning  priesthood  finally  gained,  whereby 
they  duped  the  emperor  out  of  his  throne,  supplanted  the  whole 
civil  authority,  and  engrossed  the  administration  into  their  own 
hands.  This,  however,  was  not  effected  in  an  instant,  but  re- 
quired more  than  a  hundred  years  labor  of  the  ingenious  doctors, 
who  were  continually  commenting  and  improving  upon  the  ca- 
nons, decrees,  and  established  doctrines  of  the  Nicene  council. 
This  leads  us  to  make  a  few  remarks  on  the  character  and  doc- 
trines of  some  of  the  most  eminent  fathers,  who  succeeded  this 
first  universal  council. 
Grounds  of  3.  St.  Athanasius  says,  "Whosoever  will  be  saved,  before 
ca^h.  Doct.  oil  things  it  is  necessary  that  he  hold  the  Catholic  faith.  "Which 
faith,  except  every  one  do  keep  whole  and  undefiled,  without 
doubt  he  shall  perish  everlastingly."  This  may  serve  as  an  in- 
troduction :  it  then  remains  to  find  out  in  whom  such  a  Catholic 
faith  is  deposited ;  whether  in  the  Nicene  or  Arian  party,  in  the 
Donalists,  the  Nestorians,  the  Pelagians,  or  in  the  Manichean 
and  Marcionite  heretics. 

4.  The  Catholics,  however,  have  a  right  to  claim  what  they 

call  the  Catholic  faith,  that  is,  such  a  faith  as  they  are  able  to 

impose  upon  mankind  by  the  allurements  of  eloquence,  or  the 

power  of  the  secular  arm.     Let  us  enquire  then  what  this  faith 

was  in  its  first  stages  of  authority,  and  who  they  were  that  formed 

it,  and  gave  it  the  awful  sanction. 

Ecci.His-         5.   Epkraivi  the  Syriaii,  acquired  an  immortal  name  by  the 

""■ro^35i'    ^"^^Ititude  of  his  writings,  in  which  he  combated  the  sectaries. 

a5j.  '     '    Hilanj,  bishop  oi.Poictiers,  is  immortalized  by  his  ttvelve  books 

concerning  the  trinity,  which  he  wrote  against  the  Arians. 

G.  Riifinus,  presbyter  of  Aquileia,  was  famous  for  his  com- 
mentaries on  several  passages  of  the  holy  Scriptures,  and  his  bit- 


B.  IV.  THE  CATHOLIC  CHURCH.  179 

ter  coutest  with  St.  Jerome.     "He  would  (says  Mosheim)  have      *-^Uw^' 
obtained  a  very  honorable  place  among  the  Latin  writers  of  this   — '- — '- — 
century,  had  it  not  been  his  misfortune  to  have  the  powerful  and 
foul-mouthed  Jerome  for  his  adversary." 

7.  But  the  glory  of  these,  and  almost  all  the  other  writers  of 
this  age,  was  eclipsed  by  St.  Avgustin.  Mosheim  says,  "  The 
fame  of  Augustin,  bishop  of  Hq^po,  in  Africa,  filled  the  whole 
Christian  world."  He  gained  much  honor  by  his  contest  with 
Felagins,  suppressing  the  Pelagian  heresy  almost  in  its  very 
beginning,  and  establishing  the  Catholic  doctrines  of  ICT^^'Ae  Kcci.  nis- 
iuipulation  of  original  sin — Election  and  reprohalion,  and  of  '"'J^^go  "* 
salvation  by  mere  grace,  without  any  foresight  of  faith,  or  regard 
to  good  works,  which  have  darkened  the  earth  even  to  the  pre- 
sent day. 

S.  The  African  bishops,  with  Aitgustrn  at  their  head,  main- 
tained the  Catholic  faith,  even  against  the  Bishop  of  Rome,  who 
esteemed  Pelagius  sound  in  the  faith,  and  by  their  exhortations, 
letters  and  writings,  gained  over  the  Boman  pontiif  to  their  side. 
Pelagius  and  his  doctrines  are  condemned  with  the  utmost  seve- 
rity at  Bome.  Likewise  in  the  famous  council  at  Ephesus,  A. 
D.  431.  "In  short,  (says  Mosheim,)  the  Gauls,  Britons,  and  ibid. p.  so. 
Africans  by  their  councils,  and  the  emperors  by  their  edicts  and 
penal  laws,  demolished  this  sect  in  its  infancy." 

9.  But  this  was  not  all :  Robinso7i  nays,  "  While  (?e;?Ae?'2C  was  EccI.  Re- 
defending  the  [Aria7i]  faith  at  the  head  of  eighty  thousand  men,   ^jj^^' "^'^^j  !'• 
Augustin  who  had  now  no  command  over  the  sword,  was  inflam- 
ing his  hearers  with  violent  passions,  by  urging  them  to  hate  one 
another  for  their  speculations." 

10.  In  a  part  of  one  of  his  sermons  the  following  is  worthy  of 
notice.  The  discourse  is  about  the  strait  gate;  and  this  accord- 
ing to  the  Catholic  faith,  cannot  be  good  works,  or  obedience  to 
the  law  of  Christ;  but  the  wounded  side  of  Jesus.  "By  this 
strait  gate  of  the  side  of  Christ,  (says  St.  Augustin,)  the  con- 
verted thief  entered,  the  penitent  Jew,  every  converted  Pagan, 
but  the  wicked  heretic  Arian  turns  his  back  on  him  and  goes 
out.  He  is  one  of  those  of  whom  St.  John  says,  they  went  out 
from  us — 0  you  Arian  heretic." 

11.  "Several   Catholic    historians,  (says    Robi7iso?i)  observe,   ii)ki. p.  102. 
for  the  glory  of  God,  for  the  honor  of  his  providence,  ;;nd  for  the 
benefit  of  the  Church,  that  the  very  day  on  which  Pelagius  was 

born  in  Bjitain  to  shed  darkness  over  the  empire,  Sai?it  Monica 
lay  in  with  St.  Augustin  in  Africa,  to  dispel  the  darkness,  and 
throw  light  and  sunshine  and  midday  splendor  over  the  minds  of 
all  mankind." 

12.  "  Just  so,  say  they,  when  heretics  appeared  in  the  western 
world,  did  God  by  his  spirit  excite  pope  Innocent  to  erect  the 
most  holy  ofBce  of  the  Liquisition.     From  [Augjistiti]  this  bitter 


[•■ij 


180  DOCTRINE  AND  ARRANGEMENT  OF  B.  IV. 

^xn^'      ^^^^  bloody  fanatic  of  Africa,  proceeded  two  hundred  and  thirty- 

— ~ — '—  two  pamphlets.  He  understood  the  ten  commandments  in  a 
spiritual  sense,  and.  Thou  shalt  not  kill,  signified,  thou  shalt  not 

Kearciicv^,!).  hill  an  orthodox  believer.     The  command  did  not  protect  the  life 

i"3-  oi  a  heretic:' 

13.  "  This  Saint  Angusti7i  had  as  fine  a  scent  for  this  sort  of 
game  as  ever  saint  had.  He  reckoned  up  no  less  than  eighty- 
eight  sorts  of  these  poor  beings,  whom  he  and  other  such  holy 
men  doomed  to  utter  destruction."  He  had  a  little  parish  in  his 
own  diocese  infested  with  heresy,  which  is  briefly  described  in 
his  own  words,  as  follows.  ; 

Ibid.  Note  14.  "  There  is  a  certain  rustic  heresy  in  our  district,  of  Hippo, 
in  one  small  village,  we  may  call  them  Abeliies.  They  are  not 
mixed  with  wives,  yet,  according  to  the  decree  of  the  sect,  it  is 
not  allowed  them  to  live  separate  from  wives.  Therefore  males 
and  females  dwelling  together,  under  a  profession  of  continence, 
they  adopted  to  themselves  a  boy  and  a  girl,  as  their  future  heirs 
in  the  covenant  of  the  same  conjunction :  each  and  every  one 
going  before  by  death,  others  are  sought  out  to  fill  their  place. 

15.  "  Moreover,  provided  that  either  parent  being  dead,  one 
remaining,  the  children  served  until  their  departure  also,  after 
whose  death,  they  (the  successors)  adopted  boy  and  girl  in  like 
manner:  nor  was  there  ever  any  lack  from  whence  they  might 
adopt,  their  neighbors  generating  on  all  sides,  and  freely  giving 
up  their  needy  children  upon  the  hope  of  heirship  to  the  pro- 
perty of  strangers." 

16.  "This  (says  Rohinso7i,)  afflicted  the  chaste  bishop  so 
greatly,  that  he  corrected  them  till  they  became  Catholics." 
Most  likely  this  great  saint  cleared  his  diocese  of  such  kind  of 
heretics ;  however,  he  could  neither  expel  them  from  the  earth, 
nor  reduce  them  to  a  conformity  to  his  hypocritical  life  and  man- 
ners. But  as  long  as  orthodoxy  was  the  established  virtiie  of 
the  Catholics,  heresy,  which  must  of  course  be  the  established 
vice,  remained  as  the  principal  object  of  their  hatred  and  per- 
secution. 

17.  The  following  is  the  character  of  three  great  Catholic 
saints,  who  in  their  time  were  leading  oracles  of  the  orthodox 
world,  as  given  by  ecclesiastical  writers,  viz:  "St.  Bernard," 
whose  word,"  says  the  historian,  "was  in  his  time,  a  law  to  all 
Christendom;"  also  "St.  Athanasius,  and  St.  Augustine;" 
who  by  their  writings  did  much  to  establish  the  fundamental 
principles  of  the  Catholic  church,  and  kindle  the  flame  of  perse- 
cuting bitterness. 

IS.  "Dr.  Haweis,  (says  Jones)  loses  all  patience  with  his 
brother  Milner,  for  attempting  to  introduce  the  great  Bernard 
into  the  calendar  of  saints."  " I  am  astonished  "  says  he,  "at 
his  attempt  to  enroll  Bernard  into  his  catalogue  of  evangelical 


13.  IV.  THE  CATHOLIC  CHURCH.  181 

religion.       Saint    added   to    such    a   name  would    be    impious,      ^^iri' 

However  orthodox   some  of  his  sentiments   may  be,  can  false  

miracles,  lying  prophecies,  bloody  persecutions  of  the  faithful, 
and  servitude  to  the  papacy  and  her  dominion,  constitute  a  saint 
of  the  first  water  ?  A  protestant  divine  disgraces  his  pages  by 
these  commendations." 

19.  Jo?ies  replies :  "In  all  this  I  fully  agree  with  Dr.  Haweis;  Jones' ch. 
but   then  it  furnishes  me  with  a  powerful  plea  against  his  own  OT'^a^;/' 
consistency,  who    has  no  scruple  to  enrol  in  his  catalogue   the  nfte[p] 
names  of  Athanasius,  and  Augustine,  men  equally  renowned 

for  their  lust  of  power,  their  persecuting  principles,  their  false 
miracles,  their  lying  prophecies,  and  abject  servitude  to  the 
prevailing  corruption  of  their  respective  times." 

20.  It  seems  that  the  most  spiritually  blind  cannot  help  see- 
ing the  awful  depravity  of  the  Church  and  ecclesiastical  councils, 
which  domineered  over  the  professed  Christian  world  in  the  dark 
ages  that  succeeded  the  decline  of  the  primitive  Church ;  when 
ecclesiastical  writers,  hunting  among  the  noblest  and  the  best, 
to  find  some  marks  of  genuine  Christianity,  all  declare,  and 
prove,  that  the  most  "  renoxoned  saints  "  of  those  dark  ages,  such 
as  St.  Athanasius,  St.  Augusti7ie,  St.  Bernard,  and  other  great 
"■saints,''''  were  neither  more  nor  less  than  bloody  'persecutors  of 
those  who  were  more  virtuous,  and  "  abject  slaves  to,  and  leading 
characters  of  the  prevailing  corruptions  of  their  respective  times." 

21.  The  very  constitution  of  the  Catholic  Church,  from  the 
period  of  the  Nicene  council,  inspired  the  priesthood  with  a 
growing  ambition  to  clear  the  empire  of  every  object  that  would 
expose  their  hypocrisy,  or  weaken  their  lordly  influence  over  a 
benighted  world.  Heretics  stood  principally  in  their  way  ;  there- 
fore the  greatest  champion  in  detecting  and  rooting  out  heretics, 
however  contrary  to  the  precepts  of  the  Gospel  the  means  he 
used,  stood  highest  on  the  list  of  Catholic  heroes,  or  canonized 
saints. 

22.  It  is  easy  to  see  that  there  could  be  no  room,  either  for 
truth  or  virtue,  where  the  continual  strife  was,  who  should  be 
the  gi-eatest.  And  the  source  of  revenue,  which  flowed,  from  the 
head  of  influence  to  these  ministers  of  darkness,  prompted  them 
to  still  higher  degrees  of  ambition,  by  which  the  rustics,  as  they 
are  called,  or  common  people,  were  trampled  under  foot,  or  at 
best  considered  as  necessary  tools  for  promoting  their  opulence 
and  grandeur,  and  supporting  them  in  luxury  and  idleness. 

23.  To  show  that  this  was  the  true  genius  of  this  imperious 
hierarchy,  the  following  particulars  may  suffice.     "  Many  of  the  Ecci.  His- 
privileges,   [s&js  Mosheim,)   which  had  formerly  belonged  to  the  p'^'Jo'a'"'' '' 
presbyters  and  people,  were  [under  Constantine]  usurped  by  the 
bishops.     Their  first  step  was  an  entire  exclusion  of  the  people 

from  all  part  in  the  administration  of  ecclesiastical  aflairs." 


182  DOnTRINE  AND  ARRANGEMENT  OV  B.  IV. 

CHAP.  21.   "In  the   episcopal   order,   the  bishop  of  Roy/ie  was   the 


XII. 


Ibid.  p.  313. 


first  in  rank,  and  was  distinguished  by  a  sort  of  pre-eminence 
Ecci.  His-  over  all  other  prelates.  Pi-ejudices,  arising  from  a  great  variety 
p.  312.°  of  causes,  contributed  to  establish  this  superiority ;  but  it  was 
chiefly  owing  to  certain  circumstances  of  grandeur  and  opulence, 
by  which  mortals,  for  the  most  part,  form  their  ideas  of  pre-emi- 
uence  and  dignity." 

2o.  "The  bishop  of  Borne  surpassed  all  his  brethren  in  the 
magnificence  and  splendor  of  the  church  over  which  he  presided  ; 
in  the  riches  of  his  revenues  and  possessions  ;  in  the  number  and 
variety  of  his  ministers ;  in  his  credit  with  the  people ;  and  in 
his  sumptuous  and  splendid  manner  of  living.  These  dazzling 
marks  of  human  power  had  such  a  mighty  influence  upon  the 
}ninds  of  the  multitude,  that  the  see  of  Rome  became  a  most 
seducing  object  of  sacerdotal  ambition." 

26.  "Hence  it  happened,  that  when  a  new  pontifl"  was  to  be 
elected  b}^  the  suff"rages  of  the  people,  the  city  of  Rome  was  gen- 
erally agitated  with  dissensions,  tumults,  and  cabals,  whose  con- 
sequences were  often  deplorable  and  fatal.  The  intrigues  and 
disturbances  that  prevailed  in  that  city  in  the  year  366,   when, 

*      •  upon  the  death  of  Liberms,  another  pontiff  was  to  be  chosen  in 

his  place,  are  a  sufficient  proof  of  what  we  have  now  advanced." 

27.  "  Upon  this  occasion,  one  faction  elected  Damasus  to  that 
high  dignity,  while  the  opposite  party  chose  Ursicinus,  a  deacon 
of  the  vacant  church,  to  succeed  Liherius.  This  double  election 
gave  rise  to  a  dangerous  schism,  and  to  a  sort  of  civil  war  within 
the  city  of  Rome,  which  was  carried  on  with  the  utmost  barbarity 
and  fury,  and  produced  the  most  cruel  massacres  and  desolations. 
This  inhuman  contest  ended  in  the  victory  o^  Damasus.'''' 

28.  Such  was  the  degree  of  lawless  power,  vv'hich  those  de- 
generate plants  of  the  vine  of  Sodom  had  already  attained,  and 
which  evidently  proceeded  from  the  antichristian  authority  which 
had  been  reposed  in  the  emperors,  that  head  of  the  false  church, 
as  will  appear  from  what  follows. 

Ibid. p. 31G.  ^9-  "The  additions  made  by  the  emperors  and  others  to  the 
wealth,  honors  and  advantages  of  the  clergy,  were,  followed  with 
a  proportionable  augmentation  of  vices  and  luxury,  particvilarly 
among  those  of  the  sacred  order,  [or  rather  according  to  their 
fruits,  that  sa'anic  order,]  who  lived  in  great  and  opulent  cities ; 
and  that  many  such  additions  were  made  to  that  order  after  the 
time  of  Const  ant  ine,  is  a  matter  that  admits  of  no  dispute." 
So  says  Mosheim. 

.30.  Here  then  was  the  source  of  all  their  ambition:  A  sordid 
thirst  for  temporal  glory  1     And  hence  the  historian  observes, — 

Ibid.p.3i7.  "The  bishops,  on  the  one  hand,  contended  with  each  other,  in 
the  most  scandalous  manner,  concerning  the  extent  of  their  re- 
spective jurisdictions ;  while  on  the  other,  they  trampled  upon 


B.  TV.  THE  CATHOLIC   CIIUllCII.  183 

the  rights  of  the  people,  violated  the  privileges  of  the  inferior      c^^^^- 

iniuisters,  and  imitated,  in  their  conduct  and  in  their  manner  of       '     

living,  the  arrogance,  voluptuousness,  and  luxury  of  magistrates 
and  princes." 

31.  "This  pernicious  example  was  soon  followed  by  the  seve-   IM. p  330. 
ral  ecclesiastical  orders.     The  bishops  by  degrees,  divested  the 
'presbyters  of  their  ancient  privileges,  and  their  primitive  autho- 
rity, that  they  might  have  no  importunate  protestors  to  control 

their  ambition,  or  oppose  their  proceedings  ;  and  principally,  that 
they  might  either  engross  to  themselves,  or  distribute,  as  they 
thought  proper,  the  possessions  and  revenues  of  the  church." 

32.  "  Hence  it  came  to  pass,  that,  at  the  conclusion  of  this 
[iv.]  centui'y,  there  remained  no  more  than  a  mere  shadow  of 
the  ancient  government  of  the  church."  Admitting  that  there 
did  remain  a  mere  shadow,  there  must  bo  an  essential  difference 
between  that  and  the  substance. 

33.  But  it  must  appear  evident  that  there  did  not  remain  the 
most  distant  resemblance  of  the  primitive  Church,  if  we  compare 
the  arrogance,  voluptuousness  and  luxury  of  the  clergy,  and  the 
barbarity,  fury,  iuhuvian  contests  and  cabals  of  their  subjects 
with  what  Jesus  taught  his  true  disciples. 

34.  But  Jesus  called   them,  and  saith  unto  thtm,   Ye  know  iNTaik,  x. 
that  they  which  are  accounted  to  rule  over  the  Ge?itiles  exercise      ' '"^' 
lordship  over  them;  and  their  great  ones  exercise  authority 

upon  them.     But  so  shall  it  not  be  among  you:  but  whosoever 

loill  be  great  anio7Lg  you,  shall  be  your  [Grr.  oi'axovr,?]   deacon:*   *ovs>:r. 

and  ivhosoever  loill  be  the  chief  est  shall  be  servant  of  all. 

35.  How  diametrically  opposite  appears  the  whole  course  of 
the  Catholic  order  I  The  bishops  lording  it  over  the  presbyters, 
— the  presbyters  over  inferior  officers — and  the  lower  class  of 
rulers  setting  themselves  up  as  great  ones  over  the  common  peo- 
ple; and  priests  and  people  tyranizing  with  relentless  cruelty 
over  reputed  heretics,  whose  lives  of  vii'tue  exposed  them  alone, 
as  a  common  prey,  to  the  avaricious  and  beastly  power  of  anti- 
christ. 

36.  This  is  the  Church  which  has  been  represented  as  the 
blessed  mother  of  saints,  and  of  great  saints,  and  even  of  Con- 
STANTINE  THE  Great,  under  whose  reign  that  great  building, 
v;hich  had  beeii  erecting  ever  since  the  fall,  arose  to  so  great  a 
height !      This  is  that  great  hierarchy,  and  these  the  effects  of 

that  Catholic  Gospel,  for  which  even  president   Edrvards  could  History  of 
affirm,  that  no  other  cause  could  be  devised  but  the  power  of  ^1*^^™!'  i^- 
God.     Doubtless  that  proverb  is   true.      There  is  a  vjay  that  ProV.  siv. 
seemeth  right  unto  a  man  ;  but  the  end  thereof  are  the  zvays  of  ^~' 
dtath. 

37.  Under  the  influence  of  a  Mse  education,  and  a  deep  rooted 
prejudice  in  favor  of  the  chain  of  orthodoxy,  the  most  sensible 


184  DOCTRINE  AND  ARRANGEMENT  OP  B.  IV. 

^^f\^'     modern  writers  have  labored  to  prove  that  to  be  the  work  of 
— ' — '- —   God,  which  was  evidently  the  work  of  wicked  and  aspiring  men. 

38.  And  lest  the  soundness  of  modern  Christianity  should  be 
called  in  question,  the  Protestant  priesthood  have  universally 
labored  to  establish  the  credit  and  authority  of  the  Catholic 
Church,  in  every  age.  But  they  have  manifested  the  greatest 
degree  of  partiality,  in  charging  the  whole  guilt  of  apostasy  upon 
the  bishop  of  Rome,  while  they  themselves  claim  a  relation  to 
that  vary  sink  of  corruption,  out  of  which  he  arose  to  the  papal 
dignity. 

39.  Although  these  modern  doctors  would  seem  to  content 
themselves  with  a  less  degree  of  power  than  the  bishop  of  Rome 
attained,  and  support  their  union  only  with  such  of  the  fathers  as 
preceded  him;  yet,  in  claiming  and  supporting  this  relation,  they 
show  that  if  they  had  the  same  opportunity,  they  would  not 
stop  short  of  universal  supremacy,  any  more  than  their  fathers 
did. 

40.  Hence  that  very  way,  which  was  invented  by  the  Alexan- 
drian priesthood,  and  established  by  Constantine,  seems  even  to 
this  day,  to  be  right ;  and  kindred  bishops  and  doctors  love  to 
have  it  so,  and  by  false  arguments  and  bold  assertions,  try  to 
prove  it  to  be  so. 

41.  Each  improving  upon  his  predecessor,  furnishes  new  argu- 
guments  for  those  that  follow.  So  this  ancient  way  of  mixing 
religion  and  politics,  still  seems  to  be  right,  although  after  so 
long  a  proof,  even  according  to  their  own  accounts,  it  has  evi- 
dently branched  out  into  many  ways  of  confusion,  persecution 
and  death. 

42.  Under  all  their  pomp  and  vain  glory,  their  compound  of 
civil  and  ecclesiastical  tyranny,  their  confused  and  contradictory 
iargon,  which  they  called  orthodoxy,  it  is  plain  that  a  subtle 
priesthood  were  aspiring  to  the  entire  headship  over  both  church 
and  state. 

Ecci. His-  43.  In  the  fifth  century,  Mosheim  says,  "The  vices  of  the 
tory.  vol  ii.  clergy  were  carried  to  the  most  enormous  lengths.  The  writers 
of  this  century  are  unanimous  in  their  accounts  of  the  luxury, 
arrogance,  avarice,  and  voluptuousness  of  sacerdotal  orders." 
And  further  observes  that,  "These  opprobrious  stains,  in  the 
characters  of  the  clergy,  would  never  have  been  endured,  had 
not  the  greatest  part  of  mankind  been  sunk  into  superstition  and 
ignorance." 

44.  Candid  reader,  where  now  was  the  true  Church  of 
Christ,  in  the  fifth  century?  AVhat  was  there,  then,  to  prevent 
these  basest  of  all  deceivers  from  setting  up  a  false  god,  a  false 
christ,  false  teachers,  false  saints,  and  the  like  ? 

45.  The  superstitious  and  ignorant  multitude  were  at  their 
control ;  the  civil  authority  was  on  their  side  ;  the  heretics  were 


B.  TV.  ■  THE  CATHOLIC  CHURCH.  185 

rooted   out  from   among   them,  and  were   either   banished,  or     *^5^' 
voluntarily  retreated  to  mountains  or  deserts,  where  they  might  — ^_! — 
enjoy  the  free  exercise  of  piety  and  uninterrupted  peace,  remote 
from  this  Babylonish  mixture  of  confusion, 

46.  Nothing,  in  fact,  remained  to  prevent  this  "synagogue  of 
Satan"  from  establishing  any  religion  or  government  which  they 
could  agree  upon  among  themselves.  The  only  difficulty  they 
had  to  surmount,  was,  to  determine  which  of  them  should  be  the 
greatest. 

47.  Moskeim  says,  that  even  "the  office  of  a  presbyter  was  eccI. His- 
looked  upon  of  such  a  high  and  eminent  nature,  that  Martin,  tory,voi.ii. 
bishop  of  Tours,  was  so  audacious  as  to  maintain,  at  a  public 
entertainment,  that  the  emperor  was  inferior,  in  dignity,  to  one 

of  that  order."     How  then  must  the  bishops  have  appeared? 

48.  Nor  were  the  bishops  themselves,  at  this  time  the  highest 
order  of  ecclesiastics.  Five  were  distinguished  from  the  rest, 
under  the  name  of  patriarchs,  namely,  the  bishops  of  Roine, 
Constantinople,  Alexandria,  Antioch  and  Jerusalem;  whose 
office  it  was  to  consecrate  inferior  bishops,  assemble  yearly  coun- 
cils in  their  respective  districts,  and  regulate  the  aifairs  of  the 
church  universal. 

49.  But  antichrist  naust  needs  have  a  supreme  head ;  and  as 
this  had  hitherto  been  vested  in  the  emperors,  and  the  ecclesias- 
tics were  now  aspiring  after  the  supremacy,  it  became  necessary 

that  one  of  that  order  should  have  power  to  rule  the  rest.     Hence  Ibid.  p.  26. 
ambitious    quarrels,    and   bitter    animosities    arose  among    the 
patriarchs  themselves,  which    produced  the   most  bloody  wars, 
and  the  most  detestable  and  horrid  crimes. 

50.  R  would  be  endless  to  trace  the  artful  measures  which 
these  ungodly  tyrants  pursued,  from  time  to  time,  to  supplant 
one  another,  in  order  to  attain  the  last  and  highest  degree  of 
pre-eminence.      However,   "None  of  the  contending  bishops,  ibid. p. 27. 
(says  Mosheim,)  found  the  occurrences  of  the  times  so  favorable 

to  his  ambition  as  the  Roman  pontiff." 

51.  And,  "Among   all  the  prelates  who  ruled  the   church  of 
Rome  during  this   century,  there  was  none  who  asserted,  with 
such  vigor  and   success,  the   authority  and  pretensions  of  the 
Roman   pontiif,  as   Leo.*  commonly  surnamed  the  Great;"   *i.e. </is 
whose  supreme  authority  was  particularly  owned  by  the  general     *°"' 
council  assembled  at  Chalcedon,  A.  D.  451. 

52.  About  this  time  a  new  controversy  arose,  occasioned  by 
certain  doctrines  advanced  by  Eutyches,  a  monk  at  Constanti- 
nople. Eutyches  maintained,  that  in  Christ,  there  v;as  but  one 
mature,  viz:  that  of  the  incarnate  word;  for  which  he  was 
accused  of  heresy,  in  a  council  assembled  at  Constantinople,  A.  ibid.  p.  73. 
D.  448,  by  Flavianus,  the  patriarch  of  that  city. 

53.  By  a  decree  of  this  council,  Eutyches  was  ordered  to  re- 

13 


186  DOCTRINES  AND  ARRANGEMENT  OF,  &C.  B.  IV. 

CHAP.     noiXDce  the  above  mentioned  opinion.     He  obstinately  refused ; 

'  for  which  he  was  cxcouimunicated  and  deposed.     He  appealed 

to  a  general  council,  which  was,  accordingly,  by  order  of  the 

emperor    Theodosius,  assembled  at  Ephcsus,  A.  D.  449,  in 

which   Dioscorus,  the  patriarch  of  Alexajidria,  presided,  who 

was  of  the  same  opinion  with  Eutyches. 

Ec  1  His  ^^'  ^y  *^^  order  of  this  council,  Eutyches  was  acquitted  of 

tory,  voi.il.  the  charge   of  error;    and  the    patriarch    Flavia}iics,    publicly 

P'  '''•  scourged  in  the  most  barbarous  manner,  and  banished  to  Epipas, 

a  city  of  Lydia,  where  he  soon  after  died  of  his  wounds.     But, 

previous  to  his  death,  he  appealed  to  Leo  the  Great,  who  took 

up  the  cause,  and  demanded  of  Theodosius,  another  general 

council,  which  this   emperor   could   not  be   prevailed  upon  to 

grant. 

55.  Upon  his  death,  howevei*,  his  successor  Marcianfs, 
consented  to  Leo's  demand,  and  called,  in  the  year  451,  the 
council  of  Chalctdon.  In  this  council,  the  legate,  or  representa- 
tive of  Leo  presided ;  the  decrees  of  the  council  of  Ephesus 
were  annulled ;  an  epistle,  which  Leo  had  written  to  FlarianiLS 
on  the  subject  of  debate,  was  received  as  a  rule  of  faith; 
Eutyches  was  condemned;  and  the  following  doctrine,  "which 
(says  Mosheim,)  is  at  this  time  almost  generally  received,  was 
inculcated  upon  Christians  [i.e.  Catholics]  as  an  object  of  faith, 

Ibid. p. 75.  viz:  OCT' '  That  in  Christ  two  distinct  natures  were  united  in 
one  person,  and  that  without  any  change,  mixture  or  confusion.' 

56.  "A  great  number  of  Oriental  and  Egyptian  doctors, 
united  in  opposing  with  the  utmost  vehemence,  the  council  of 
Chalcedon,  and  the  epistle  of  Leo,  which  it  had  adopted  as  a 
rule  of  faith.  Hence  arose  deplorable  discords,  and  civil  wars, 
whose  fury  and  barbarity  were  carried  to  the  most  excessive  and 
incredible  lengths." 

Ibid. p. 97.  57.  "But  the  Roman  pontiff,  far  superior  to  them  all,  in 
wealth  and  power ;  daily  added  new  degrees  of  influence  and 
authority  to  the  Roman  see,  rendered  it  every  where  respected, 
and  thus  imperceptibly  established  its  supremacy  "  and  began 
the  real  reign  of  antichrist. 


THE    TESTIMONY 


CHRIST'S  SECOID  APPEARING. 


BOOK  V. 

THE  REIGN  AND  DOMINION  OF  ANTICHRIST, 


CHAPTER  I. 

THE   BEGINNING   OF  THE   REIGN    OF   ANTICHRIST,    IN  THE 
FIFTH    CENTURY. 

The  precise  period  in  wHch  antichrist  began  his  reign,  has  been    chap.  i. 

a  matter  of  great  search  ;  and  there  are  but  few  subjects  on  which  

the  learned  are  more  divided.  What  has  rendered  this  point  so 
extremely  difficult  to  ascertain,  was  the  great  length  of  time  that 
was  taken  up  in  laying  the  foundations  of  his  kingdom,  and  the 
gradual  manner  in  which  his  dominion  arose  to  its  greatest 
height. 

2.  Although  the  intimate  connexion  and  resemblance  between 
the  preparatory  work,  and  actual  reign  of  antichrist,  has  rendered 
the  precise  beginning  of  his  reign  a  matter  of  such  various  con- 
jecture; it  has  notwithstanding  been  agreed  to  by  all,  that  there 
was  such  a  period,  and  that  the  beginning  of  his  dominion  would 
finally  be  ascertained  by  the  end,  and  confirmed  by  corroborating 
circumstances. 

3.  It  is  further  agreed,  that  the  reign  of  antichrist  began  with 
the  Papal  hierarchy,  or  supremacy  of  the  bishop  of  Rome  ;  but 
it  is  evident,  that  they  must  be  greatly  mistaken,  who  fix  the 
date  of  this  hierarchy  at  the  period  when  the  bishop  of  Rome  had 
gained  the  entire  ascendancy,  and  exercised  all  the  power  of  a 
temporal  monarch,  on  the  supposed  grant  of  Saint  Peter  and 
Consta?iti?ie  the  Great. 

4.  If  he  must  needs  reign,  for  the  purpose  of  bringing  every 
enemy  into  subjection,  his  reign  must  have  begun  long  before 


188 


THE   BEGINNING   OP  THE 


B.  V. 


Newton. 
Dissert,  on 
Proph.  vol. 
i.  p.  170. 


Eecl.  His. 
tory,  vol.  ii, 
p.  27,  28. 


Dan.  vii.  7. 
Rev.  xiii.  1. 


tills  period ;  therefore  the  main  question  is,  when  did  he  begin 
to  exercise  that  power  by  which  he  was  exalted  to  so  great  a 
height  ?  In  order  to  open  this  matter  in  its  proper  light,  the 
following  facts  are  particularly  worthy  of  notice,  as  relating  to 
what  has  already  been  stated  concerning  the  ambitious  views  of 
Leo  the  GtREat. 

5.  According  to  Mede  and  others,  in  the  year  456,  the  Roman 
empire  was  overrun  by  the  Barbarians,  and  the  city  of  Rome 
sacked  by  Genseric  king  of  the  Vcmdals :  and  the  year  following 
the  empire  was  divided  into  ten  kingdoms. 

6.  Moskeim  says,  "  The' incursions  and  triumphs  of  the  Bar- 
barians were  so  far  from  being  prejudicial  to  the  rising  dominion 
of  the  Roman  pontiff,  that  they  rather  contributed  to  its  ad- 
vancement. For  the  kings.,  who  penetrated  into  the  empire, 
were  only  solicitous  about  the  methods  of  giving  a  sufficient  de- 
gree of  stability  to  their  respective  governments.  And  when 
they  perceived  the  subjection  of  the  multitude  to  the  bishops, 
and  the  depeudance  of  the  bishops  upon  the  Roman  pontiff,  they 
immediately  resolved  to  reconcile  this  ghostly  ruler  to  their  in- 
terests, by  loading  him  with  benefits  and  honors  of  various 
kinds." 

7.  Likewise  the  wars  and  contentions  that  had  long  existed 
among  the  patriarchs,  and  their  appealing  for  redress  to  the 
bishop  of  Ro>7ie,  had  most  certainly  given  him  a  superiority  over 
all  the  episcopal'  orders.  The  authority  of  general  councils  was, 
moreover,  almost  universally  acknowledged ;  and  what  greater 
mark  of  superiority  could  be  shown  to  the  Roman  pontiff  than  to 
adopt  his  letter  to  Flavia^nis  as  a  rule  of  faith  ? 

8.  Mosheim  also  observes  that,  "The  declining  power  and 
supine  indolence  of  the  emperors,  left  his  authority  almost  with- 
out control."  Then  add  to  all  this,  that  in  the  year  457,  the 
emperor  Marcianus  died ;  the  same  emperor  who  had  yielded  to 
the  lordly  demand  of  Leo.  It  must  then  appear  very  evident, 
that  another  emperor  could  not  succeed  him,  who  could  possibly 
rise  in  the  public  esteem  to  an  equal  degree  of  dignity  and  power 
with  the  artful  bishop  of  Rome. 

9.  Upon  the  authority  of  these  facts,  it  is  doubtless,  with  the 
greatest  propriety,  that  some  have  referred  to  this  period,  the 
rise  of  the  ten  horns  of  Daniel's  fourth  beast,  and  also  of  the 
first  beast  mentioned  by  John,  who  came  up  out  of  the  sea. 

10.  This  beast,  as  it  appeared  to  Daniel,  dreadful  and  terri- 
ble, was  a  figure  of  the  Roman  empire,  in  its  tyrannical  and  per- 
secuting power,  under  the  Pagan  emperors.  To  John,  the  same 
tyrannical  power  appeared  as  a  beast  coming  up  out  of  the  sea, 
which  was  evidently  fulfilled  in  that  motley  change  of  the  em- 
pire, which  took  place  under  Constantiae  the  Great. 

11.  Here  the  monster,  still  more  dreadful  ^indi  terrible,  and 


B.  Y 


REIGN  OF  ANTICHRIST. 


189 


more  unlike  any  thing  that  had  ever  been  before  it,  rose  up  out    chap,  i. 
of  the  sea  of  troubles,  commotions  and  conflicts  among  diflferent  Rev.  xiii. 
kindreds,  tongues,  and  people.      Notwithstanding,  through  the  ■^"^^' 
whole  reign  of  Constcmtine  and  his  immediate  successors,  this 
beast  exhibited  a  plurality  of  heads,  and  these  heads  inspired  to 
the  most  beastly  conduct. 

12.  Yet  the  monster  was  not  complete  in  all  his  parts ;  and  it 
was  not  till  the  period  of  which  we  are  speaking,  that  his  ten 
horns  appeared,  which  the  angel  expressly  interpreted  to  be  ten 
kings,  or  rather  kingdoms :  and  it  was  not  till  these  ten  horns 
appeared,  that  the  little  horn  could  rise  up  among  them. 

13.  Now  observe,  this  last  horn,  which  had  eyes  like  the  eyes  Dan.  vii.  8. 
of  a  man,  and  a  mouth  speaking  great  things,  was  little  at 

first,  but  increased  in  greatness,  until  his  look  beGame  more  stout  ibid.  20-22. 
than  his  fellows ;  and  the  same  horn  "  made  war  xoith  the  saints, 
and  prevailed  against  them,  until  the  Ancie7it  of  days  came, 
and  judgment  loas  give7i  to  the  saints  of  the  Most  High.'''' 

14.  Then,  as  this  last  horn,  which  was  a  figure  of  the  Papal 
hierarchy,  was  little  va.  its  rise,  and  afterwards  waxed  great,  it 
answered  to  the  power  of  the  Roman  pontift",  which  in  its  rise, 
was  scarcely  visible  among  the  ten  ruling  powers,  which  at  firet 
loaded  him  with  benefits  and  honors,  but  over  which  the  pon- 
tiffs afterwards  exercised  unlimited  authority. 

15.  But  however  imperceptible  in  the  beginning,  he  was  cer- 
tainly known  and  distinguished  among  the  ten  kings,  and  posses- 
sed a  degree  of  power,  in  his  very  rising  up,  by  which  he  might, 
with  as  great  propriety  be  said  to  reign,  as  any  of  the  other 
kings. 

16.  When  a  prince  or  governor  can  pursue  his  own  measures, 
without  any  real  obstruction,  he  may  properly  be  said  to  reign. 
What  then  remained  after  the  death  of  Marcianics,  that  was 
any  obstruction  to  the  growing  influence  and  dignity  of  Leo  the 
Great?    ' 

17.  Before  this  period,  the  bishops  were  continually  rivalling 
each  other ;  different  systems  and  parties  clashing,  and  emperors 
and  ecclesiastics  standing  in  each  other's  way,  rendered  it  doubt- 
ful which  or  who  should  be  raised  to  the  highest  degree  of  pro- 
motion. But  after  the  rise  of  Leo,  all  the  strife  and  contention 
that  abounded,  only  contributed  the  more  to  augment  his  power, 
and  raise  to  higher  degrees  of  respect  his  growing  authority. 

18.  The  fact  is,  that  no  object  or  pursuit  was,  at  this  time,  of 
so  public  and  influential  a  nature  as  that  in  which  the  priesthood 
were  engaged  ;  and  no  revolution,  either  in  civil  or  ecclesiastical 
aflTairs,  was  considered  of  any  great  importance,  further  than  as 
it  related  to  the  afi"airs  of  that  church,  in  which  the  bishop  of 
Rome  filled  the  highest  seat.  And  this  is  doubtless  sufiicient  to 
establish  his  supremacy,  at  this  period ;  how  much  soever  inferior 


190 


THE   BEGINNING   OP  THE 


B.  V. 


CHAP.  I. 


Eccl.  His. 
tory,  vol.  i. 
p  398,  309. 


Dan.  riii. 
24. 


t  or,  the 
■people  of  the 
holy  ones. 
See  Mar. 
Bib. 


Watson's 
AVesley, 
p.  106. 


incidents  may  be  magnified  by  the  ingenuity  of  designing  men, 
and  urged  as  arguments  to  the  contrary. 

19.  We  shall  now  consider  the  nature  of  this  dominion  of  an- 
tichrist, in  its  first  beginning  ;  and  if  every  thing  begets  its  own 
likeness,  it  can  present  nothing  to  view  essentially  different  from 
the  spii'it  and  works  of  Constantine, 

20.  The  doctrine  of  Three  persons  in  one  God,  "  which,  (says 
Mosheim,)  in  the  three  preceding  centuries,  had  happily  escaped 
the  vain  curiosity  of  human  researches,"  was  introduced  as  the 
fundamental  faith  and  gospel  of  the  Catholic  church  under  Con- 
stantine the  Great.  And  something  as  mysterious  remained 
to  be  introduced  as  the  Catholic  Grospel,  by  Leo  the  (xREAt, 
namely.  Two  distinct  natures  in  07ie  Christ.  And  this  Catholic 
doctrine,  (as  observed  in  the  preceding  chapter,)  was  established 
in  the  council  of  Chalcedon,  assembled  by  the  emperor  Marcia- 
NUS,  upon  Leo's  demand.* 

21.  And  when  this  great  fundamental  doctrine  was  established, 
could  there  be  anything  too  mysterious  to  make  a  test  of  ortho- 
doxy, or  too  contradictory  to  reconcile  ?  Well  might  the  Lion 
and  the  Lamb  be  united.  Pagan  and  Christian,  saint  and  sinner, 
yea,  heaven  and  hell,  be  blended  together  without  change,  mix- 
ture or  confusion. 

22.  Therefore  it  was  well  said  of  the  little  horn,  or  last  king, 
of  fierce  countenance,  that  he  should  understand  dark  se7itences, 
and  practise  and  prosper,  and  destroy  the  mighty  and  the  holy 
people. '\  All  of  which  was  a  true  figure  of  the  horn  or  power  of 
antichrist,  which  overthrew  the  primitive  Church, — trod  under 
foot  the  holy  Sanctuary,  took  away  the  daily  spiritual  sacrifice, 
— scattered  the  pov)er  of  the  holy  people;  and  set  up  the  abomi- 
nation of  desolation  in  its  stead. 

23.  It  is  observable,  that  although  this  king  o1  fierce  counte- 
nance was  mighty,  yet  it  was  iiot  by  his  oion  power ;  hence,  all 
that  is  said  of  him  in  the  figure,  applies  to  the  work  of  antichrist, 
through  the  Koman  pontiffs;  for  it  was  7iot  of  his  own  poiver ; 
but  through  the  supine  indolence  of  the  emperors,  the  transgres- 
sions of  the  patriarchs  and  people,  and  the  favor  of  the  Barbarian 
kings,  that  he  was  exalted. 

*  The  reader  is  here  presented  with  the  opinion  of  John  Wesley,  on  reading 
"  Baxter's  History  of  the  Councils,-'  which  assumed  the  right,  above  all  that  is 
called  God,  to  control  the  consciences  of  the  human  race,  as  far  as  they  could  ex- 
tend their  power. 

"It  is,"  says  Wesley,  "utterly  astonishing,  and  would  be  wholly  incredible, 
but  that  his  vouchers  are  beyond  all  exception.  What  a  company  of  execrable 
wretches  have  they  been,  (one  cannot  give  them  a  milder  title, )  who  have  almost 
in  every  age,  since  St.  Cyprian,  taken  upon  them  to  govern  the  Church!  How 
has  one  council  been  perpetually  cursing  another;  and  delivering  all  over  to  Satan, 
whether  predecessors  or  cotemporaries,  who  did  not  implicitly  receive  their  deter- 
minations, though  generally  trifling,  sometimes  false,  and  frequently  unintelligible, 
or  self-contradictory !  Surely  Mahomedanism  was  let  loose  to  reform  tke  Chris- 
tians !" 


B.  V.  REIGN  OP  ANTICHRIST.  191 

24.  And  by  such  means,  he  waxed  great,  even  against,  the  chap,  i. 
host  of  heaven;  and   cast  down  some  of  the  host,  and  of  the  Dhu  viii. 
stars  to  the  ground;    [such  as  had  the  brightest  reflections  of  lo-^'-- 
the  true  light,]  and  magnified  himself  against  the  prince  of  the 

host. 

25.  He  even  magnified  himself  in  the  character  and  stead  of 
(j^x'x^ty  and  from  him  the  daily  sacrifice  was  taken  away,  and  the 
place  of  his  sanctuary  laas  cast  down.  Every  occasion,  either  of 
sacrificing  sin,  or  sacrificing  for  sin,  was  removed,  as  soon  as  the 
two  dis/inct  natures  could  be  united  without  any  change  ;  and 
the  very  place  of  the  sanctuary,  or  order  of  distinction  between 

the  holy  and  profane,  was  cast  down,  to  be  trodden  under  foot  of  Rev.  xi.  i, 
the  Gentiles  forty-two  months.  ^• 

26.  Therefore  an  host  [of  evil  powers]  toas  given  him  against 
the  daily  sacrifice,  by  reason  of  the  proneness  of  the  people  to 
transgress ;  every  rank  of  church  officers,  and  civil  rulers,  reposed 
their  power  and  confidence  in  him,  that  by  his  ghostly  authority, 
they  might  be  furnished  with  power  to  crush  and  debase  their 
inferiors  to  the  lowest  degree  of  wretchedness.  And  thus,  by 
making  peace  with  the  great,  and  receiving  them  under  his  Cath- 
olic authority,  he  encouraged  them  to  destroy  many. 

27.  The  Roman  empire,  the  bloody  dragon,  now  grown  old. in  Uev.xiii.s. 
wickedness,  bloodshed  and  cruelty,  and  under  a  mortal  declen- 
sion, overrun  with  Barbarians,  and  no  further  life  to  be  derived 

from  supine  and  indolent  emperors,  gave  up  the  ancient  seat  of 
Pagan  power  to  the  ghostly  bishop  of  that  city,  together  with  as 
great  authority  as  emperors  had  ever  possessed. 

28.  And  under  his  sanctimonious  influence,  the  same  beastly 
superstitions  were  pushed  on,  under  the  name  of  religion,   with 
numberless  additions,   and  with  increasing  authority.     Mosheim  Ecci.  His- 
says,  "To  enumerate  the  rites  and  institutions  that  were  added,   p°'53.^"'"' 
in  this  century, — would   require  a  volume   of  a   considerable  Cem.  v. 
size." 

29.  Among  the  most  noted  of  which,  was  a  change  in  the 
manner  of  confessing  sins,  introduced  by  a  permission  from  Leo 

the  Great.     "By  this  change,    (says  the  historian,)  one  of  the   ibid.p.55. 
greatest  restraints  upon  licentiousness,  and  the  only  remaining 
barrier  of  chastity,  was  entirely  removed." 

30.  Then  if  the  reign  of  antichrist  began  with  a  gospel  and 
government,  under  which  licentiousness  had  no  restraint,  and 
chastity  no  barrier  of  protection,  how  disagreeable  must  be  the 
task  to  pursue  such  a  beastly  dominion  through  all  its  progress  ? 
And  what  historian  could  unfold  all  the  branches  of  wickedness, 
perpetrated  therein,  through  a  reign  of  one  thousand  two  hundred 
and  sixty  years  ? 

31.  From  the  variety  of  matter  which  historians  have  selected 
out  of  the  immense  mass,  we  shall  only  present  a  few  of  the  out- 


192  THE  CATHOLIC  GOSPEL  PROPAGATED  B.  V. 

CHAP,  n.  lines  of  this  growing  hierarchy ;  that  by  its  most  manifest  fruit, 
it  may  be  distinguished  from  the  righteous  and  peaceful  dominion 
of  the  Lamb. 


CHAPTER  II. 

THE   CATHOLIC    GOSPEL    PROPAGATED   UNDER    THE   REIGN   OP 
ANTICHRIST,  FROM  THE  PIPTH  TO  THE  EIGHTH  CENTURY. 

Much  has  been  said,  by  modern  writers,  about  the  beyiign 
religion  of  Jesus,  and  about  the  salutary  rays  of  the  Gospel 
enlightening  the  barbarous  nations,  even  through  the  doleful  ages 
of  the  Papal  hierarchy ;  as  if  the  reason  of  man  must  be  forever 
insulted  with  the  influence  of  names  and  sounds. 
.  2.  When  we  hear  of  the  religion  of  Jesus,  the  Christian  doc- 
trine, the  light  of  the  Gospel,  the  lamp  of  celestial  ti-uth,  aiid 
of  thousands  being  converted,  and  embracing  the  Gospel  of 
Christ ;  what  ideas  are  we  to  afiix  to  such  words  ?  Must  we  take 
it  for  granted  that  they  are  always  used  ;n  their  original 
sense  ? 

3.  Or,  shall  we  not  rather  examine  the  naked  objects,  to 
which  these  dignified  names  are  given,  and  denominate  them 
according  to  what,  in  reality,  they  are  ?  And  what  is  this  victo- 
rious gospel,  this  celestial  light,  and  benign  religion,  but  at 
best  a  vain  philosophy,  and  a  motley  spectacle  of  super stitio7i  ? 

4.  Long  have  the  mere  inventions  of  carnal  and  wicked  men 
been  imposed  upon  the  ignorant  for  the  light  of  truth — long 
have  mankind  been  deceived  with  their  senseless  jargon  about 
God,  and  Christ ;  the  origin  of  the  world  ;  the  destiny  of  human 
souls  ;  the  resurrection  of  the  body; — about  death,  and  demons  ; 
and  divine  decrees,  and  grace,  and  purgatory,  and  penance  ; — 
about  the  virtue  of  priestly  prayers,  and  pilgrimages,  and  oil 
from  the  lamp  which  burned  over  the  tombs  of  the  martyrs — of 
a  wooden  cross,  of  cream  and  spittle,  and  salt  and  holy  tcater,  of 
vows,  and  relics,  and  monastic  rules ;  and  whatever  else  might 
excite  the  blind  reverence,  and  stupid  awe  of  their  deluded  fol- 
lowers. 

5.  These  inventions  have  served  no  higher  purpose  than  to  fur- 
nish the  priesthood  with  sufficient  authority  to  tyrannize  over  the 
common  people,  and  live  in  luxury^  lust,  and  idleness,  upon  their 


E.  V.  UNDER  THE  REIGN  OP  ANTICHRIST.  193 

property.     This,  in  reality,  was  their  benign  gospel,  which  will    chap,  it. 
appear  from  the  manner  in  which  it  was  propagated. 

6.  The  true  Gospel  of  Christ  Jesus  was  intended  to  save  man- 
kind from  their  sins,  by  leading  them  into  the  practice  of  piety 
and  virtiie.  Therefore,  when  Christ  and  his  followers  set  the 
example,  the  native  excellence  of  their  piety  and  virtue  had  the 
greatest  authority  that  ever  the  Gospel  claimed  over  mankind, 
and  was  the  principal  and  most  salutary  means  by  which  it  was 
propagated. 

7.  But  far  different  was  the  ease  of  antichrist.  Instead  of  a 
virtuous,  upright  and  pious  example,  vain  philosophy,  and  the 
civil  sicord  were  the  salutary  means  which  he  employed  to  re- 
commend his  celestial  light,  and  which  tended  only  to  increase 
unto  more  ungodliness,  those  barbarous  works,  which  Christ 
Jesus  came  to  destroy. 

8.  Great  numbers  of  the  Vandals,  Siteves,  Goths,  and  Bur- 
gzindians,  are  said  to  have  embraced  Christianity,  of  their  own 
accord,  in  the  fifth  century.  But  from  what  follows,  it  is  not 
difiicult  to  judge  what  it  was  that  they  embraced. 

9.  Mosheim  says,  "  All  these  fierce  and  warlike  nations  judged  Eccl.  His- 
a  religion  excellent,  in  proportion  to  the  success  which  crowned  p°5.'^"^'"' 
the  arms  of  those  that  professed  it,  and  esteemed,  consequently, 

that  doctrine  the  best,  whose  professors  had  gained  the  greatest 
number  of  victories.  When  therefore,  they  saw  the  i?o??2C??s  pos- 
sessed of  an  empire  much  more  extensive  than  that  of  any  other 
people,  they  concluded  that  Christ,  [or  rather  antichrist]  their 
god,  was  of  all  others  the  most  worthy  of  religious  homage." 

10.  Clovis,  king  of  the  Franks,  was  at  this  period,  the  most 
famous  trophy  of  their  Catholic  grace.     "His  conversion  to  the  ibid.  p.  6. 
Christian  religion,  is  dated  from  the  battle  he  fought  with  the 
Aleutians,  in  the  year  496 — in  which,  when  the  Franks  began  to 

give  ground,  and  their  affairs  seemed  desperate,  he  implored  the 
assistance  of  Christ,  and  solemnly  engaged  himself,  by  a  vow,  to 
worship  him  as  his  God,  if  he  rendered  him  victorious  over  his 
enemies," 

11.  Victory  ensued.  Clovis  was,  the  same  year,  baptized  at 
Rheims,  with  three  thousand  of  his  subjects,  who  followed  his 
example.  It  is  said  that  Remegius,  bishop  of  Rheims,  having 
preached  to  Clovis,  and  those  who  had  been  baptized  with  him,  a 
sermon  on  the  sufferings  and  death  of  Jesus ;  the  king  in  hearing 
him,  cried  out  "  If  I  had  been  there  with  my  Franks,  that  should 
not  have  happened." 

12.  This  may  serve  as  a  specimen  to  show  the  spirit  that  ani- 
mated these  bloody  converts,  as  well  as  their  ignorance  of  Christ 
and  his  harmless  religion.  But  this  is  not  all :  wonderful  mira- 
cles are  said  to  have  been  wrought  at  the  baptism  of  this  first 
Christian  king  of  France :  which  lying  tales,  Mosheim  observes, 


194  THE  CATHOLIC  GOSPEL  PROPAGATED  B.   V. 

CHAP,  ir.   (£  are    utterly    unworthy   of   credit."     He    further    adds,    that, 
Ecci  His-     "Pious  frauds  were  very  commouly  practised  in  Gaul  and  Spain 
tory,  voi.ii.  ^^  jj^^g  time,  in  order  to  cajjtivate  the  minds  of  a  rude  and  barba- 
rous people,  who  were  scarcely  susceptible  of  a  rational  convic- 
tion." 
Ibid. p.  10.         13.  "The  impudence  of  impostors,  in  contriving  false  mira- 
cles, was  artfully  proportioned  to  the  credulity  of  the  vulgar; 
while  the  sagacious  and  the  wise,  who  perceived  these  cheats, 
were  obliged  to  silence  by  the  dangers  that  threatened  their  lives 
and   fortunes,   if  they  detected   the  artifice.     The  prudent  are 
sileyit,  the  multitude  believe,  and  impostors  iriu?nph.^' 
Ibid.  p.  91,         14.  In  the  sixth  century,  the  conversion  of  several  barbarous 
^'^-  nations  is  dated.     Among  whom  were  the  Abasgi,  the  Heruli, 

the  Alans,  the  Lazi  and  Za)ii.  Mosheim  says,  "The  conver- 
sions, indeed,  however  pompously  they  may  sound,  were  extremely 
superficial." 

15.  "  All  that  was  rec^uired  of  these  darkened  nations,  amounted 
to  an  oral  profession  of  their  faith  in  Christ,  to  their  abstaining 
from  sacrificing  to  the  gods,  and  their  committing  to  memory 
certain  forms  of  doctrine.  So  that,  even  after  their  conversion 
to  Christianity,  they  retained  their  primitive  feroe'ty  and  savage 
manners,  and  continued  to  distinguish  themselves  by  the  most 
horrid  acts  of  cruelty  and  rapine,  and  the  practice  of  all  sorts  of 
wickedness." 

16.  Surely,  when  such  religion  as  this  is  called  Christianity ; 
and  such  ferocious,  savage,  horrid,  cruel,  and  rapacious  wretches 
are  called  Christians ;  it  should  seem  that  the  meek,  mild  and 
harmless  followers  of  Jesus  ought  to  have  some  other  name ; 
rather  call  them  heretics,  fanatics,  wild  enthusiasts,  or  persons 
diso7-dered  in  their  brains.  And  must  not  the  whole  succeeding 
history  of  christianizing,  co7iverting,  illuminatiyig  and  church- 
ing the  nations,  appear  as  great  a  romance  in  the  eyes  of  sensible 
men,  as  the  Arabian  Nights,  or  Fairy  Tales  ? 

17.  In  this  (sixth)  century' also,  a   vast  multitude  of  Jews 
Ibid.  p.  94.    were  converted  to  Christianity,  and  added  to  the  church.     "  Many 

(says  Mosheim)  were  brought  over  to  the  truth,  by  the  persuasion 
and  influence  of  the  emperor  Justinian.^\  That  these  pretended 
Christians  were  converted  to  the  darkest  schemes  of  hypocrisy, 
and  brought  over  into  error  worse  than  the  first,  let  Mosheim 
himself  testify. 

18.  "It  must  however  be  acknowledged,  (says  he)  that  of 
these  conversions,  the  greatest  part  were  owing  to  the  liberality 
of  Christian  princes,  or  to  the  fear  of  punishment,  rather  than  to 
the  force  of  argument  or  to  the  love  of  truth.  In  Gaul,  the  Jews 
were  compelled  by  Childeric  to  receive  the  ordinance  of  bap- 
tism ;  and  the  same  despotic  method  of  converting  was  practised 
in  Spahiy 


B.  V.  UNDER  THE  EEIGN  OF  ANTICHRIST.  195 

19.  About  the  same  time,  this  Catholic  gospel  was  propagated    chap,  ii. 
in  Britain,  among  the  Anglo-Saxons,  the  Ficts,  and  Scots ;  and  Ccm.  vi. 
also  in  Germany,  among  the  Bohemians,  Thvringians,  and  Boii. 

20.  But  it  must  be  confessed,  even  by  Mosheijn,  "  That  the  con-  ^*'^'-  ^j^r. 

,         .  -i-V  r>    1     •    f  tory,  vol.ii. 

verted  nations,  now  mentioned,  retained  a  great  part  of  their  lormer  p.  92-94. 
impiety,  superstition  and  licentiousness ;  and  that,  attached  to 
Christ  by  a  mere  outward  and  nominal  profession,  they,  in 
effect,  renounced  the  purity  of  his  doctrine,  and  the  authority 
of  his  Grospel,  by  their  flagitious  lives,  and  the  superstitious 
and  idolatrous  rites  and  institutions  which  they  continued  to 
observe." 

21.  Here  then,  we  have  a  fair  statement  of  the  nature  of  these 
great  conversions.  These  barbarous  nations,  through  the  despotic 
power  of  their  more  barbarous  conquerors,  are  compelled  to  make 
a  mere  outward  and  nominal  profession  of  Christianity,  without 
mending  their  lives,  or  quitting  their  former  idolatries  !  What  can 
such  Christianizing,  be  but  the  beastly  work  of  Antichrist,  at 
the  head  of  which  stood  the  bishop  of  Rome'? 

22.  Gregory  the  Great  sent  into  Britian,  A.  B.  596, 
forty  Benedictine  monks  with  Augiistin*  at  their  head.  "After 
his  arrival  in  England  (says  Maclaine)  he  converted  the  heathen 
temple's  into  places  of  Christian  worship."  And  Gregory  the 
Great,  in  his  epistle  to  the  A?iglo- Saxon  converts,  permits  them 
to  sacrifice  to  the  saints,  on  their  respective  holidays,  the  victims 
which  they  had  formerly  offered  to  the  gods. 

23.  The  same  account  of  the  celestial  light  and  the  divine  ibid,  p.iso. 
gospel  runs   through    the   seventh  century;    and    St.  Gal,   St. 
Kilian,  and   other  Great   Saints  are  said  to  convert  Franks, 
Frieslanders,  and  other  nations;  to  the  religion  of  Jesus. 

24.  But  again  Mosheim  confesses  of  these  gospelizers,  that  ibid.p.isi. 
"Many  of  them  discovered,  in  the  course  of  their  ministry,  the 

most  turbulent  passions — arrogance  and  ambition — avarice  and 
cruelty.  And  instead  of  gaining  souls  to  Christ,  they  usurped  a 
despotic  dominion  over  their  obsequious  proselytes;  and  exer- 
cised a  princely  authority  over  the  countries  where  their  ministry 
had  been  successful." 

25.  "The  conversion  of  the  Jews  seemed  at   a  stand  in  this  ibid. p. i52. 
century.     Though  in  many  places,  they  were  barbarously  com- 
pelled by  the  Cliristians,  [or  rather  a?itichristians,]  to  make  an 
outward  and  feigned  profession  of  their  faith  in  Christ." 

26.  "The  emperor  Heraclius,  incensed  against  that  miser- 
able people,  by  the  insinuations,  as  it  is  said,  of  the  Christian 
doctors,  persecuted  them  in  a  cruel  manner,  and  ordered  multi- 
tudes   of  them   to   be   inhumanly   dragged   into    the    Christian 

*  This  monk  Augustin,  on  account  of  his  labors  in  propagating  the  Catholic 
gospel  in  Britain,  is  styled  the  British  Apostle,  and  was  the  first  archbishop  of 
Canterbury. 


196  THE  CATHOLIC  GOSPEL  PROPAGATED,  &C.     B.  V. 

CHAP,  ir.  cliurclics,  in  order  to  be  baptized  by  violence  and  compulsion. 
The  same  odious  method  of  converting  was  practised  in  Spain 
and  Gaul.^'' 

Eeci.  His-        tiT.  In  the  eighth  century,  '■'■Boniface,  on  account  of  his  min- 

^"air''""  i^^c^i^l  labors  and  holy  exploits,  was  distinguished  by  the  honor- 
able title  of  the  Apostle  of  the  Ger?na?is.^'  But  notwithstanding 
the  ^'■eminent  services''''  he  is  said  to  have  rendered  to  Chris- 
tianity, Mosheim  confesses,  that  he  "often  employed  violence  and 
terror,  and  sometimes  artifice  and  fraud,  in  order  to  multiply  the 
number  of  Christians." 

•  28.  It  would  be  endless  to  pursue  these  Catholic  gospelizers 
through  all  their  tyrannical  movements.  Charlemagne,  in  the 
same  century,  commenced  hostilities  in  behalf  of  the  church, 
against  those  Saxons  who   inhabited  Germa7iy .   "That  valiant 

Ibid.  p.  202.  people,  (says  Mosheim,)  whose  love  of  liberty  was  excessive,  and 
whose  aversion  to  the  restraints  of  sacerdotal  authority  was  in- 
expressible." 

29.  Yet  this  valiant  people,  who  had  hitherto  stood  their 
Ibid. p. 20.3.  ground  against  the  fraud  and  violence  of  monks  and  bishops;  at 
<K  j\ote  [i]   jg^gj.  overcome  by  the  terror  of  punishment,  and  the  imperious 

language  of  victory,  they  suifered  themselves  to  be  baptized, 
though  with  the  greatest  reluctance.  For  according '  to  the 
iniquitous  law  which  these  bloody  gospelizers  had  enacted, 
"every  Saxon,  who  contemptuously  refused  to  receive  the  sacra- 
ment of  baptism,  was  to  be  punished  with  death." 

30.  Such  were  the  exploits  of  Charlemagne  in  the  service  of 
Ibid. p.204.  Christianity,  for  which,  "succeeding  generations  (says  Mosheim,) 

canonized  his  memory,  and  turned  this  bloody  warrior  into  an 

,  eminent   saint.''''      This   '•'•eminent  saint ''^   made   no  scruple  of 

seeking  the  alliance  of  the  infidel  Saracens,  that  he  might  be  more 

Ibid.  p.  205.  eifectually  enabled  to   crush  the   Greeks,  notwithstanding  their 

profession  of  the  Christian  religion. 

31.  If  Dr.  Mosheim  truly  saw  the  absurdity  of  such  an  im- 
pious turn,  how  was  it  possible  that  he  could  canonize  millions  of 
such  beastly  characters,  in  his  history,  under  the  name  of  Chris- 
tians, and  turn  their  absurd  and  ridiculous  doctrines,  with  their 
pernicious  effects,  into  tlte  Gospel  of  Christ,  and  the  benign 
religion  of  Jesus '? 

32.  Of  the  state  of  the  Catholic  Church  at  this  time,  Mosheim 
Ibid.p.2i3.  says,  "The  vices  of  the  clergy  in  the  former  century,  increased, 

instead  of  diminishing  in  this,  and  discovered  itself  under  the 
most  odious  characters,  both  in  the  eastern  and  western  pro- 
vinces." 


J.  V.  VIOLENT  MEANS  OF  SPREADING,  &C.  197 


CHAPTER  III. 

VIOLENT  MEANS  OE  SPREADING  THE  CATHOLIC  GOSPEL,  BY 
CHARLEMAGNE  AND  HIS  SUCCESSORS  ;  IN  THE  NINTH  AND 
TENTH  CENTURIES. 

About  the  close  of  the  eighth  century,  the  Roman  pontiff  was  chap.  in. 
constituted  a  temporal  prince,  by  Charlemagne,  who  conferred  •  ' 

on  him  the  splendid  donation  of  the  exarchate  of  Ravenna,  with 
its  palace,  and  its  wealth,  in  supreme  and  absolute  dominion. 
"And  the  world  then  beheld,  for  the  first  time,  a  Christian  bishop  -Tones' chh. 
invested  with  the  prerogatives  of  a  temporal  prince."  ^^'^' 

2.  Thus  the  blood-stained  Catholic  "Saint"  completed  the 
foundation  for  antichrist  to  rise  to  its  height  of  power  and  domin- 
ion. Previous  to  this,  the  power  of  the  popes  was,  at  times,  kept 
within  some  bounds  by  emperors ;  but,  after  this,  their  power 
increased,  and  experienced  little  or  no  check,  from  any  earthly 
authority. 

3.  Of  Charlemagne,  Moshei?)i  says,  "The  life  of  that  great 
prince  was  principally  employed  in  the  most  zealous  efforts  to 
propagate  and  establish  the  religion  of  Jesus,  among  Huns,  Sax- 
071S,  Frieslanders,  and  other  unenlightened  "nations ;  hut  his  piety 
was  mixed  tvith  violence.^''  Under  the  reign  of  his  son  Lewis, 
"a  very  favorable  opportunity  was  offered  of  propagating  the 
Grospel  among  the  northern  nations,  particularly  among  the  in- 
habitants of  Siveden  and  Denviark. 

4.  Harald  Klack,  a  petty  king  of  Jutland,  whc^was  driven 
from  his  dominion  by  liegner  Lodbrock,  implored  the  "  succors  " 
of  Lewis,  who  promised  him  protection  and  assistance;  on  con- 
dition, however,  that  he  would  embrace  Christianity,  and  admit 

the  ministers  of  that  religion  to  preach  in  his  dominions."     Ha-   EccI.  iiis- 
RALD  submitted  to  these  conditions,  and  was  baptized  with  his  p"'27oT°''"" 
brother   at   Mentz,    A.  D.,    826,   and   was  restored  to  his   do- 
minions;  by  this   means,   the  Catholic  gospel  was  propagated 
in  those  countries  by  force  of  arms,  rather  than  by  force  of  argu- 
ment. 

5.  "About  the  middle  of  this  century,  the  Ma;sians,  Bulga-  Cent.  ix. 
rians,   Gazarians,  and  after  them  Bohemians  and    Moravians 

were  converted  to  Christianity,  by  Metihodius  and  Cyrel,  two 
Greek  monks,  whom  the  Empress  Theodora  had  sent  to  dis-  ^^';\^,'*j'- 
pel  the  darkness  of  these  idolatrous  nations."     But  what  sort  of  p.  an. 
Christianity  was  it  to  which  all  these  were  converted  ?     Let  Mo- 
sheim  answer.      "  It  must,   however,  be  confessed,"   says  he, 
"that  the  doctrines  they  were  taught  were  far  from  being  con- 


198  VIOLENT  MEANS  OF  SPKEADING  B.  V. 

CHAP.  III.  formable  to  that  pure  and  excellent  rule  of  faith  and  practice 

laid  down  by  our  Divine  Saviour  and  his  holy  Apostles. 
Ecoi. His-         6.  "It  is  further   certain,  that  there  remained  among  these 
tory,  voi.ii.  converted  nations  too  many  traces  of  the  idolatrous  religion  of 
^'  '  '         their  ancestors,  notwithstanding  the  zealous  labors  of  their  Chris- 
tian guides."     Of  the  state  of  the  professed  Christian  world  at 
this  period,  Mosheim  says: 
Ibid.  p.  287.       7.   "The  ini'piety  and  licentiousness  of  the  greatest  part  of  the 
clergy  arose,  at  this  time,  to  an  enormous  height,  and  stands  upon 
record,  in  the  unanimous  complaints  of  the  most  candid  and  im- 
•partial  writers  of  this  century.     In  the  east,  tumult,  discord, 
conspiracies  and  treason,  reigned  uncontrolled,  and  all  things 
were  carried  by  violence  and  force." 

8.  In  the  western  provinces,  the  bishops  were  become  volup- 
tuous and  eifeminate  to  p,  very  high  degree.  "  They  passed  their 
lives  amidst  the  splendor  of  courts  and  the  pleasures  of  luxurious 
indolence,  which  corrupted  their  taste,  extinguished  their  zeal, 
and  rendered  them  incapable  of  performing  the  solemn  duties  of 
their  functions,  while  the  inferior  clergy  were  sunk  in  licentious- 
ness, minded  nothing  but  sensual  gratifications,  and  infected  with 
the  most  heinous  vices  the  flock." 
Mibier,yoi.  9.  "  The  ignorance  and  corruption  that  dishonored  the  Chris- 
tian Church  in  this  century,  were  great  beyond  measure  ;  and, 
were  there  no  other  examples  of  their  enormity  upon  record,  than 
the  single  instance  of  that  stupid  veneration  that  was  paid  to  the 
bones  and  carcases  of  departed  saints,  this  would  be  sufl&cient  to 
convince  us  of  the  deplorable  progress  of  superstition." 

10.  In  view  of  the  foregoing  authentic  picture  of  the  universal 
Church,  in  the  three  preceding  centuries,  what  candid,  what  feel- 
ing and  reflecting,  what  rational  soul,  can  help  shuddering  at  the 
idea,  that  this  Church,  clothed  in  the  garments  of  blood,  envelo- 
ped in  superstition,  in  ambition,  wars  and  strifes,  earthly  honors 
and  agsrandizements,  should  be  considered  as  the  true  "  Church 
ofChiistV 

11.  In  the  beginning  of  this  century,  Olans  Trigg,  heir  to 
the  kingdom  of  Norway,  having  embraced  Christianity,  (such  as 
it  was,)  in  England,  in  his  youth,  returned  to  his  country,  and 
travelled  from  one  province  to  another,  attended  by  a  chosen 
band  of  soldiers :  and,  by  compulsion  and  violence,  by  fire  and 
sword,  forced  his  subjects  to  profess  Christianity.  But  the 
Christian  king  of  Sioeden  invaded  this  Christian  king's  dominions, 
and  having  defeated  him,  became  master  of  Nonvay,  and  gave 

tory  vorii    ^^^  finishing  stroke  to  the  conversion  of  its  inhabitants,  by  oblig- 
p.  373.         ing  them  to  abandon  the  gods  of  their  ancestors,  and  to  embrace 
the  universal  religion  of  Jesus. 

12.  How  much  this  resembles  the  preaching  of  the  pure  Gos- 
pel of  Jesus  Christ  and  his  Apostles  !   and  what  we  are  to  think 


11,  p.  iS7. 


Ibid.  p.  310 


B.  V.  THE  CATHOLIC  GOSPEL.  199 

of  their  Christianity,  the  candid  mind  may  easily  judge.     The   chap. in. 
numbers  of  those  among  the  Danes,  Hungarians,  and  other  En-   eccI.  His- 
ropean  nations,  who  retained  the  idolatrous  religion  of  their  an-   p°'^^47"^' "' 
cestors,  was  as  yet  very  considerable;  and  they  persecuted,  with 
the  utmost  cruelty,  the  neighboring  nations,   and  such  of  their 
fellow  citizens  as  had  embraced  the  Grospel. 

13.  "  The  Christian  princes,  in  return,  exerted  their  zeal  in  a 
terrible  manner,  proclaiming  capital  punishment  against  all  who 
persisted  in  the  worship  of  the  Pagan  deities.  This  dreadful 
severity  contributed  much  more  towards  the  extirpation  of  Pa- 
ganism, than  the  exhortations  and  instructions  of  ignorant  mis- 
sionaries, who  were  unacquainted  with  the  true  nature  of  the 
Gospel,  and  dishonored  its  pure  and  holy  doctrines  by  their  licen- 
tious lives,  and  their  superstitious  practices." 

14.  Mosheim  characterizes  the  Catholic  hierarchy  in  this  cen- 
tury thus:   "The  corruption  of  the  clergy,"  says  he,  "must  ap-   iwa.  p.389. 
pear  deplorable,  beyond  all  expression.     Both  in  the  eastern  and 
western  provinces,  the  clergy  were,  for  the  most  part,  composed 

of  a  most  worthless  set  of  men,  shamefully  illiterate  and  stupid, 
especially  in  religious  matters  ;  equally  enslaved  to  sensuality 
and  superstition,  and  capable  of  the  most  abominable  and  flagiti- 
ous deeds.  Besides  the  reproaches  of  the  grossest  ignorance,  the 
Latin  clergy,  in  this  century,  were  also  chargeable,  in  a  very 
heinous  degree,  with  concubinage  and  simony ^ 

15.  "The  priests,  and  what  is  still  more  surprising,  even  the  ibid.p. 400. 
sanctimonious  monxcs,  fell  victims  to  the  triumphant  charms  of 

the  sex,  and  to  the  imperious  dominion  of  their  carnal  lusts,  and 
entering  into  the  bonds  of  wedlock,  or  concubinage,  squandered 
away  in  a  most  luxurious  manner,  with  their  wives  and  mis- 
tresses, the  revenues  of  the  Church.  That  the  whole  Christian 
world  was  covered,  at  this  time,  with  a  thick  and  gloomy  veil  of 
superstition,  is  evident  from  a  prodigious  number  of  testimonies  "bid.  p.  403. 
and  examples." 

16.  But. lest  it  should  be  supposed  that  these  accounts  were 
the  high  wrought  coloring  of  prejudiced  protestant  writers,  we ' 
give  here  an  extract  from  a  Catholic  historian,  confirming  the 
foregoing  sad  picture.  "The  famous  Annalist  of  the  Boman 
Church,"  Barro7iius,  "has  the  candor  to  own,  that  this  was  an 
iron  age,  barren  of  all  goodness ;  a  leaden  age,  abounding  in  all 
wickedness."  "Christ  was  then,  as  it  appears,  in  a  very  deep 
sleep,  when  the  ship  was  covered  with  waves;  and  what  seemed 
still  worse,  when  the  Lord  was  thus  asleep,  there  were  no  disci- 
ples, who,  by  their  cries,  could  awaken  him,  being  themselves  all 
fast  asleep !" 

17.  "Concerning  the  vices  and  crimes  of  the  popes  in  this 
century,  it  is  not  niy  intention  to  attempt  to  palliate  the  account. 
It  was   deep  and  atrocious  as  language  can  paint ;   nor  can  a 


200  MEANS  Oi"  PROPAGATING  B.  V. 

CHAP.  IV.  reasonable  man  desire  more  authentic  evidence  of  history,  than 
Mil.  Histo-  that  which  the  records  both  of  civil  and  ecclesiastical  history 
^^'Vo'-J-P'  afford,  concerning  the  corruption  of  the  whole  Church!" 

18.  If  the  vices  and  crimes  of  the  popes,  bishops  and  rulers  of 
the  Church,  were  as  deep  as  language  could  painty  and  the  whole 
Church  was  corrupt,  every  reasonable  man  may  see,  and  must  be 
convinced,  that  this  Church  was  not  the  true  Church  of  Christ, 
but  the  Church  of  antichrist.  How  then  is  it  possible  that  any 
ecclesiastical  writer,  can  attempt  to  insinuate,  that  a  true  line  of 
Christianity  or  a  true  Church  could  proceed  from  such  an  abom- 
inable source,  and  be  handed  down  through  such  a  corrupt  chan- 
nel ? 

19.  Nay,  it  is  impossible  that  this  Church,  which  is  proved  by 
its  fruits  to  be  of  Satan,  could,  by  any  means,  either  by  monks, 
or  missionaries,  of  whatever  name  or  class,  propagate  the  true 
and  saving  Grospel  of  Jesus  Christ,  among  any  nation  of  the  earth, 
either  barbarous  or  civilized. 

20.  The  accounts  of  the  propagation  of  the  Grospel,  and  the 
conversion  of  the  barbarous  nations,  throughout  this  century,  are 

Ibid.  p.  593.  1j^^^  Qjjg  continued  mass  of  contradiction  and  absurdity,  a  gross 
abuse. of  "common  sense,"  and  of  "rational  understanding!" 
And  thus  ends  the  tenth  century. 


CHAPTER  IV, 

CONTINUATION  OF  THE  MEANS  OF  PROPAGATING  THE  CATHOLIC 
GOSPEL  IN  THE  ELEVENTH  AND  TWELFTH  CENTURIES. 

Near  the  beginning  of  the  eleventh  century,  Boleslaus,  king 
of  Poland^  entered  into  a  bloody  war  with  the  Prussians,  and 
Eccl. His-  "obtained  by  the  force  of  penal  laws  and  of  a  victorious  army, 
p'Tsi*'^  "'  what  Adalbert,  bishop  of  Prague,  could  not  effect  by  exhorta- 
tion and  argument.  He  dragooned  this  savage  people  into  the 
Church." 

2.  Stephen,  king  of  Hungary,  had  been  baptized  by  Adal- 
bert, bishop  of  Prague.  "He  showed  himself,"  as  Milner  says, 
"a  zealous  patron  of  the  Gospel."  And  his  zeal  was  much 
stimulated  by  his  pious  queen,  Gisla,  daughter  of  Henry  II. 
This  monarch  (Stephen)  defeated  the  prince  of  Transylvania, 
who  had  invaded  his  dominions,  and  took  him  prisoner,  but  re- 
stored him  to  liberty,  on  condition,  that  he.  should  allow  the 


B.  V.  THE   CATHOLIC    GOSPEL.  201 

Grospel  to  be  preached  to  the  Tra?2sylvamans,  without  molesta-  chap.  iv. 
tion."     This  king  died  in  1038.     "  He  had  lived,"  says  M,(7«er,  ' 

"to    see    all    Hungary   become    externally    Christian!"     Ah! 
"  externally  Clirisiian  I  " 

3.  With  respect  to  the  Christianity  of  the  Bulgarians,  Milner 
says,  "Though  Christianity  existed  there,  it  was  adulterated  by 
papal  domination,  and  by  the  fashionable  superstitions."  Now 
let  it  be  recollected  that  this  same  Milner  has  proved,  beyond  a 
question,  that  the  same  "papal  domination"  was  antichrist, 
more  than  three  hundred  years  before  this  period !  and  conse- 
quently that  all  these  pretended  conversions  and  professions  of 
Christianity,  were  solely  the  false  pretensions  of  antichrist. 

4.  About  the  beginning  of  the  eleventh  century,  Denmarlc 
was  said  to  have  become  entirely  Christian;  but  what  sort  of 
Christianity  they  embraced  was  soon  manifested,  by  the  conduct 
of  their  bishops  and  kings,  in  forcibly  propagating  their  Gospel. 


5.   "  In  Denmark,  Othingar,  a  bishop  of  that  country,  extend-   Mil.  His. 

li.  iii  p. 
lU,  V.  1. 


ed  the  pale  of  that  church  by  his  labors  :  and  U/tiran,  the  bishop   '^''^ '"  P 
of  Hamburg,  under  the  patronage  of  the  emperor  Henry  II,  cut 
down  the  idolatrous  groves,  which  the  people  of  his  diocese  fre- 
quented, and  erected  churches  in  their  stead." 

6.  "Canute,  king  of  Denmark,  warred  against  the  turbulent  ibid. p. on. 
barbarians,  his  neighbors,  and  planted  the  profession  of  Chris- 
tianity in  Courland,  Samogitia.  and  Livonia.     His  zeal  for  the 
maintenance  of  the  clergy  having  disgusted  his  subjects,  he  was  • 
deserted  and  murdered,  about  10 80."     Wonderful  saint! 

7.  It  is  here  only  necessary  to  remark,  that  every  sign  and 
character  of  true  and  genuine  Christianity,  were  here  totally  obso- 
lete, and  entirely  out  of  the  question.  In  this  violent  and  sav- 
age manner  of  propagating  their  Catholic  gospel,  ends  this  elev- 
enth century. 

8.  "BoLESLAUS,  duke  oi  Poland,  [a  Christian  duke,  mind!]    Century 
having  taken  Stetin,  the  capital  of  Pomerania,  by  storm,  and 

laid  waste  the  country,  by  fire  and  sword,  compelled  the  remain- 
ing inhabitants  to  submit  at  discretion,"  and  thus  Pomerania 
became  acquainted  with  Christianity.  This  was  propagating  the 
Gospel  with  a  vengeance  ! 

9.  "BoLESLAUs,  the   conqueror,    engaged    Otho,    bishop   of  ibid.p.4i, 
Ba?7iberg,  in   the  work.      The    duke  of   Pomerania,   with  his  '^-  "• 
companions,  and  the  duchess  with  her  female  attendants,  received 

the  Gospel."  So  says  MzY'/zer.  Aye!  and  they  received  such  a 
gospe!  as  well  became  the  whore  of  Babylon,  and  the  scarlet 
colored  beast,  upon  which  she  rode ! 

10.  "About  the  middle  of  this  twelfth  century,  Waldemar 

I,  king  of  Denmark,  unsheathed  his  sword,  for  the  propagation  j^ggj  ^j^^ 
and  advancement  of  Christianity;  and  wherever  his  arms  were   tory.voi. 
successful,  there  he  pulled  down  the  temples  and  images  of  the  "'P'^"*- 

14 


202  VIOLENT   MEANS    OF   PROPAGATING  B.  V. 

CHAP.  IV.  gods,  destroyed  their  altars,  laid  waste  their  sacred  groves,  and 
"  substituted  in  their  place,  the  Christian  worship,  which  deserved 

to  be  propagated  by  better  means  than  the  sword." 

11.  These  are  the  words  o^  Mosheim,  and  he  might  with  more 
propriety  have  said  that  their  beastly  and  bloody  religion  de- 
served to  be  called  by  some  other  name  than  that  of  Christianity. 
But  he  continues  his  narrative  in  the  same  Catholic  strain. 
"  The  island  of  Rug  en  submitted  to  the  victorious  arms  of  Wal- 
demar,  A.  D.  1168 ;  and  its  fierce  and  savage  inhabitants,  who 
were,  in  reality,  no  more  than  a  band  of  robbers  and  pirates, 
were  obliged,  by  that  prince,  to  hear  the  instructions  of  the  pious 
and  learned  doctors  that  followed  his  army,  and  to  receive  the 
Christian  worship." 

12.  "  The  F inlanders  received  the  Gospel  in  the  same  man- 
ner— they  were  also  a  fierce  and  savage  people.  After  many 
bloody  battles,  they  were  totally  defeated  by  Eric  IX,  and  were 
commanded  to  embrace  the  religion  of  the  conqueror,  which  the 
greatest  part  of  them  did,  though  with  the  utmost  reluctance. 
The  founder  and  ruler  of  this  new  church  [of  fierce,  savage  rob- 
bers and  pirates]  was  Henry,  archbishop  of  Upsal,  who  accom- 
panied the  victorious  monarch  in  that  bloody  campaign." 

13.  But  Henry,  for  his  severe  treatment  of  his  young  con- 
verts, was  by  them  assassinated ;  and  thus  procured  the  honors 
of  samtship  and  martyrdom,   from  pope  Adrlaii  IV.     Milner 

Mil.  His.  says,  "  Both  Eric  and  Henry  were  murdered  in  the  same  year," 
ch.  vii.  p.  1151.  So  much,  then,  for  the  evangelizers,  and  the  evangelized ! 
Can  the  heathen  mythology  furnish  greater  monsters  than  doc- 
tor Mosheim^s  bloody  Christianity,  his  pious,  learned,  tyrannical 
doctors,  his  fierce  and  savage  Christians,  and  his  lordly  archhi- 
shop-saints  and  martyrs  ? 

14.  But  let  us  pursue  the  track  of  this  ivild  beast  a  little 
further,  and  see  what  gospel  or  good  news  he  spread  among  the 
Livonia7is.  Mosheini,  in  his  usual  style,  says,  "  The  propaga- 
tion of  the  Grospel  among  the  Livonians  was  attended  with  much 
difficulty,  and  also  with  horrible  scenes  of  cruelty  and  blood- 
shed." 

15.  '■^  Maiiiard,  a  regular  canon  of  St.  Augustin,  [having 
attempted  the  conversion  of  that  savage  nation  without  success,] 
addressed  himself  to  the  Komau  pontifi",  Urban  III,  who  conse- 
crated him  bishop  of  the  Livonians,  and,  at  the  same  time,  de- 
clared a  holy  war  against  that  obstinate  people." 

Ecci  His-        16.  "  This  war,  which  was  at  first  carried  on  against  the  pro- 

Uil^p'.s"'"      "^iiice  of  Esthonia,  was  continued  with  still  greater  vigor,  and 

rendered  more  universal  by  Berthold,  abbot  of  Lucca,  who  left 

his  monastery  to  share  the  labors  and  laurels  of  Mainard,  whom 

he,  accordingly,  succeeded  in  the  see  of  Livonia.'''' 

17.  "  The  new  bishop  marched  into  that  province  at  the  head 


B.  V.  THE    CATHOLIC    GOSPEL.  203 

of  a  powerful  army  wliicli  he  had  raised  in  Saxony.,  preached  the  chap.  iv. 
Gospel  sword  in  hand,  and  proved  its  truth  by  blows  instead  of  ' 
arguments."     Beyond  all  dispute,  he  proved,  by  his  unmerciful 
blows,  that  his  rdigion  and  his  gosyd  were  a  brutal  imposition 
on  the  reason  and  riglils  of  man. 

18.  Albert,  canon  of  Bremen,  became  the  third  bishop  of  Livo- 
7iia,  and  followed,  with  a  barbarous  enthusiasm,  the  same  mili- 
tary methods  of  conversion.  He  entered  Livonia,  A.  D.  1198, 
with  a  fresh  body  of  troops,  drawn  out  of  Saxony  ;  and  encamp- 
ing at  Riga,  instituted  there,  by  the  direction  of  the  Roman 
pontiff,  Innocent  III,  the  military  order  of  the  knights^  sivord- 
bearers,  who  were  commissioned  to  dragoon  the  Livonians  into 
the  profession  of  Christianity,  and  to  oblige  them,  by  force  of 
arms,  to  receive  the  benefits  of  baptism. 

19.  "New  legions  were  sent  fx-om  Germany  to  second  the  EccI. His- 
efforts,  and  to  add  efficacy  to  the  mission  of  these  booted  apos-  irLp'.e" 
ties;    and  they,  together  with   the   knights'   sword-bearers,    so 
cruelly  oppressed,  slaughtered,  and  tormented  this  wretched  peo- 
ple, that  exhausted,  at  length,  and  unable  to  stand  any  longer 

firm  against  the  arm  of  persecution,  they  abandoned  the  statutes 
of  their  Pagan  deities,  and  substituted  in  their  place  the  images 
of  the  saints." 

20.  Mosheim  at  length  closes  his  account  of  this  wonderful 
progress  of  the  Catholic  gospel  among  the  Livonians,  in  the  fol- 
lowing inconsistent  manner:  "  But  while  they  received  the 
blessings  of  the  Gospel,  they  were,  at  the  same  time,  deprived 
of  all  earthly  comforts ;  for  their  lands  and  possessions  were 
taken  from  them  with  the  most  odious  circumstances  of  cru- 
elty and  violence,  and  the  knights  and  bishops  divided  the 
spoil." 

21.  Such  curses  of  antichrist's  dominion,  retailed  out  by  Cath- 
olic doctors  and  divines,  under  the  name  of  gospel-blessings,  have 
driven  many  men  of  honest  principles  to  discard  the  name  of 
Christianity,  and  all  its  votaries,  with  the  utmost  abhorrence;  and 
justly  they  might  discard  a  religion  that  claimed  the  most  dis- 
tant relation  to  such  a  bloody,  oppressive,  and  beastly  hier- 
archy. 

22.  But  the  votaries  of  such  a  religion  have  nothing  to  do 
either  with  Jesus  Christ  or  any  of  his  followers.  The  true  and 
genuine  Gospel  of  Christ  never  was  preached  with  sivord  in  hand,; 
but  with  the  inward  power  and  energy  of  the  Holy  Spirit,  which 
is  a  Spirit  of  peace,  long-suffering,  meekness,  and  mercy. 

23.  And  when  the  Gospel  was  preached  by  the  true  messen- 
gers of  Christ,  every  creature  had  full  liberty  of  choice ;  and  if 
any  embraced  the  truth,  it  was  upon  their  own  inward  convic- 
tion, and  their  estimation  of  its  value,  without  any  compulsion 
from  any  other  quarter. 


204 


VIOLENT   MEANS    OF    PROrAGATING,    &C. 


B.  Y. 


CHAP.  IV. 


Mil.  Ch. 
History, 
vol  ii.  p. 
42. 


24.  Neither  did  Christ  Jesus,  nor  any  of  his  followers,  ever 
enact  laws  to  bind  those  who  did  not  believe ;  nor  did  they  ever 
persecute  or  practise  war  and  bloodshed  to  promote  their  cause, 
or  increase  their  number ;  nor  compel  any  one  to  receive  their 
testimony,  by  any  force,  violence,  or  cruelty  whatever.  These 
things  are  true,  and  cannot  be  denied. 

25.  According  to  Mihier,  in  Livonia,  (also  in  the  latter  part 
of  this  century,)  "violent  and  secular  methods  were  principally 
used,  and  the  wretched  inhabitants  were  compelled  to  receive 
baptism !"  And  here  Milne?-  confesses  truly,  when  he  says, 
"but  I  know  no  fruits  that  appeared  in  this  century  worthy  the 
Christian  name."  How  astonishing,  then,  it  is,  that  those  learned 
ecclesiastical  writers  should  call  such  violent  and  horrible  works, 
the  propagation  of  Christianity  ! 

26.  But  what  shall  be  said,  when  such  false  apostles  and 
bishops,  with  their  sicord-bearos,  drunk  with  ambition  and  zeal 
for  dominion,  are  pushing  on,  in  evei-y  direction,  to  extend  the 
limits  of  their  lawless  empire,  and  spreading  calamity  and  distress 
wherever  they  go  ? 

27.  Can  any  real  friend  of  either  God  or  man  look  on  with  in- 
difference, or  try  to  amuse  a  distressed  world  with  flowery  tales 
about  a  divine  Gospel — a,  benign  religion — and  a  celestial  light? 
Or  must  not  reason  and  conscience  speak  out,  and  testify  that  all 
such  gospelizing  is  the  deception  of  antichristian  tyrants?  Such 
awful  scenes  of  merciless  tyranny,  imder  the  mask  of  a  Christian 
profession,  are  the  most  noted  achievements  of  Catholic  empe- 
rors, popes,  bishops,  and  monks,  through  the  whole  reign  of  anti- 
christ. 

28.  Many  volumes  could  not  contain  a  full  account  of  all  the 
arts  of  deception,  the  pious  frauds,  the  bloody  wars,  and  horrid 
massacres,  the  secret  wickedness  and  open  crimes,  which  have 
been  practised  in  this  beastly  kingdom  under  the  sacred  names  of 
God  and  Christ,  and  under  a  cloak  of  pious  motives  and  holy 
ends ;  but  happily,  such  monsters  of  iniquity  are  to  be  clearly 
known  by  their  fruits,  their  own  historians  being  witnesses. 


B.  V. 


THE   CRUSADES,    OR   HOLY   WARS. 


205 


CHAPTER  V. 


Hist,  of 
En?,  vol. 
p.  2S9. 


THE  CRUSADES,  OR  HOLT  WARS. 

The  Crusades,  or  as  they  were  impiously  called,  '■'■Holy  Wars,''''   chap. v. 
with    the    ivfidel    Turks,   as    they    termed    them,    which    were  ~~ 

carried  on  by  the  so-called  "  Christian  world  "  for  about  200 
years,  were  sufficient  to  demonstrate  to  all  future  ages,  that  it 
was  not  the  Gospel,  nor  the  .spirit  of  Christ  that  they  possessed, 
but  a  spirit  and  system  of  principles  falsely  called  a  Gospel, 
directly  contrary  to  the  Gospel  of  Christ,  and  to  every  principle 
of  justice  and  humanity.  In  them  the  fanatical  madness,  bloody 
cruelty,  horrible  and  sacrilegious  abominations  of  antichrist  were 
brought  to  their  utmost  height. 

2.  Hume  terms  them  "the  most  signal  and  most  durable 
monuments  of  human  folly  that  has  yet  appeared  in  any  age  or 
nation." 

3.  A   "fanatical  monk,  known   by  the  name  of  Peter  the  JonesChh. 
Hermit,  a   French/nan,  born  at  Avdens,  in  Picardy,  conceived  Hist. p.  291. 
the  project  of  leading  all  the  forces  of  Ckrlstendom  against  the 
infidels,  and  driving  them  out  of  the  Holy  Land." 

4.  "  The  Mahometans  had  made  themselves  masters  of  Pales- 
tine,  soon  after  the  death  of  their  prophet ;  but  they  gave  but 
little  disturbance  to  the  zealous  pilgrims  who  daily  flocked  to 
Jej-usalem.  But  about  the  middle  of  the  eleventh  century,  the 
Turks  who  had  also  embraced  Mahometanism,  wrested  Syria 
from  the  Saracens,  who  had  now  been  in  possession  of  it  for 
sevei'al  centuries,  and  making  themselves  masters  of  Jerusalevi, 
the  pilgrims  became  exposed  to  outrages  of  every  kind  from 
these  fierce  barbarians." 

5.  "  Now  this  same  Peter  the  Hermit,  had  made  the  pilgrim- 
age to  Jerusalem,  and  was  so  deeply  aifected  with  the  danger  to 
which  his  fellow  pilgrims  were  exposed,  that  on  his  return, 
he  ran  from  province  to  province,  with  a  crucifix  in  his  hand, 
exciting  princes  and  people  to  undertake  the  '■'holy  tvarfare;  " 
and  he  succeeded  in  everywhere,  kindling  the  same  enthusiastic 
ardor  for  it  with  which  he  himself  was  animated." 

6.  Pope  Urban  II,  having  entered  into  Peter's  views,  sum- 
moned a  council  at  Placentia,  [about  1096.]  It  consisted  of 
4000  ecclesiastics,  and  30,000  of  the  laity,  who  all  declared  for 
the  war  against  the  infidels.  But  few  of  them,  however,  dis- 
covered any  alacrity  to  engage  personally  in  the  enterprise." 

7.  "The  pope,  therefore,  called  another  council,  in  the  same 
year,  at  Clermont,  in  Auvergne,  which  was  attended  by  jire- 


206 


THE    CRUSADES,    OR   HOLT   WARS. 


B.  V. 


CHAP.v.  lates,  nobles,  and  pj-lnces  of  the  first  distinction.  Here  the 
po7itiff  and  the  hermit,  exerted  all  their  eloquence  to  stimulate 
the  audience  to  embark  in  this  pioiis  cause;  and  the  whole 
assembly,  as  if  impelled  by  immediate  inspiration,  exclaimed 
with  one  voice,  '■It  is  the  ivill  of  God, ^  '■It  is  the  will  of  God!^^ 

8.  "  Ji(  is  indeed  the  ivill  of  God!  "  replied  the  pope;  "and 
let  your  memorable  saying,  the  inspiration  surely  of  the  Holy 
Spirit,  be  forever  adopted  as  your  cry  for  battle,  to  animate  your 
devotion  and  courage  of  the  champions  of  Christ.  His  cross  the 
symbol  of  your  salvation ;  wear  it :  g  rod,  a  hlood.y  cross,  as  an 
external  mark  on  your  breast  or  shoulders ;  as  a  pledge  of  your 
sacred  and  irrevocable  engagement." 

9.  "  The  words  were  accordingly  adopted  as  the  motto  for  the 
sacred  standard,  and  as  the  signal  for  rendezvous  and  battle,  in 
all  the  future  exploits  of  the  champions  of  the  Cross ;  as  a  badge 
of  union ;  and  it  was  affixed  to  their  right  shoulder,  whence  their 
expedition  obtained  the  name  of  Crusade.^'' 

Jones  chli.  10.  "  Persons  of  all  ranks  now  flew  to  arms  with  all  ardour  ;  not 
Hist.  p.  292,  Qjjjy  j^Q  gallant  nobles,  and  their  \i\?i.rt\^\  followers,  but  persons 
in  the  humble  and  pacific  stations  of  life  ;  ecclesiastics  of  every 
order,  and  even  females,  concealing  their  sex  beneath  the  dis- 
guise of  armor,  engaged  with  emulation  in  a  cause  which  was 
deemed  so  sacred  and  meritorious." 

11.  "  The  greatest  criminal  entered  with  alacrity  into  a  ser- 
vice which  they  regarded  as  a  propitiation  for  all  their  [sins  and] 
offences :  if  they  succeeded,  they  flattered  themselves  with  the 
hope  of  making  their  fortunes  in  this  world,  and  if  they  died,  they 
were  promised  a  crown  of  glory  in  the  world  to  come." 

12.  By  the  influence  of  pope,  and  emperor,  of  bishops,  dukes, 
mo7iks,  and  all  the  ecclesiastical  powers,  an  army  was  raised  in 
the  eleventh  century  to  force  their  gospel  into  Palestine.  Eight 
hundred  thousand  men,  each  with  a  consecrated  cross  on  his  right 
shoulder,  set  out  for  Const a7iiinople  in  the  year  1096.  "  This 
army  (saj^s  Mosheim)  was  the  greatest,  and  in  outward  appear- 
ance the  most  formidable,  that  had  been  known  in  the  memory 
of  man."  This  was  but  the  beginning  of  this  Catholic  army, 
which  is  characterized  as  follows. 

13.  "  This  army  was  a  motley  assemblage  of  monks,  prosti- 
tutes, artists,  laborers,  lazy  tradesmen,  merchants,  boys,  girls, 
slaves,  malefactors,  and  profligate  debauchees  who  were  anima- 
ted solely  by  the  prospect  of  spoil  and  plunder,  and  hoped  to 
make  their  fortunes  by  this  holy  campaign." 

14.  Dr.  Maclaine,  from  the  best  authority,  states  that,  "  the 
first  division  of  this  prodigious  army  committed  the  most  abom- 
inable enormities  in  the  countries  through  which  they  passed, 
and  that  there  was  no  kind  of  insolence,  injustice,  impunity,  bar- 
barity, and  violence,  of  which  they  were  not  guilty." 


Eccl.  His- 
tory, vol.  ii. 
p.  429,  &c.; 


Ibid.  p.  431. 
note  [s.] 


B.  V.  THE   CRUSADES,    OR   HOLT   WARS.  207 

15.  "Nothing  perhaps  in  the  annals  of  history  can  equal  the    chap. v. 
flagitious    deeds  of  this  infernal    rabble."     So  says   Madaine. 

And  truly,  if  this  rabble  was  infernal,  it  was  but  a  part  of  the 
infernal  kingdom  of  antichrist,  which  was  governed  by  an  in- 
fernal priesthood ;  and  what  could  such  infernals  ever  communi- 
cate to  their  successors,  even  to  the  latest  ages,  but  the  same 
infernal  spirit  of  deception  and  fraud,  under  the  name  of  a, 
Gospel? 

16.  "We  pass  in  silence,  (says  Mosheiin,)  the  various  enormi-  Eccl. His- 
ties  that  were  occasioned  by  these  crusades,  the  murders,  rapes,  p^lda."  "" 
and  robberies  of  the  most  infernal  nature,  that  were  every  where 
committed  with  impunity,  by  these  holy  soldiers  of  God  and  of 
Christ,  as  they  were  impiously  called." 

17.  "  In  Bavaria  alone,  12,000  Jews  were  massacred,  and  Jones  cwi. 
many  thousands  more  in  the  other  provinces  of  Germany^    "  But  293.  ''     "' 
Jews  were  not  to  be  found  every  where :  these  pious  robbers, 
having  tasted  the  sweets  of  plunder,  began  of  course  to  pillage 
without  distinction."     These    horrible  devastations  caused   the 
inhabitants  of  the  countries  through  which  they  passed  to  rise 

in  defence  of  themselves  and  families,  and  nearly  destroyed  them 
all. 

18.  A  remnant,  however,  escaped  and  reached  the  plains  of 
Asia,  conducted  hj  Peter,  ready  to  give  battle  to  the  "infidels." 
Their  first  engagement  was  with  Soliman,  Sultan  of  Niece,  who 
fell  upon  this  disorderly  crowd,  and  slaughtered  them  almost 
without  resistance."  Peter  escaped  and  found  his  way  back  to 
Constantinople,  where  he  was  regarded  as  a  maniac." 

19.  The  next  division  of  the  Crusaders,  amounting  to  the 
number  of  100,000  horse,  and  600,000  foot,  after  mostly  perish- 
ing, succeeded  in  taking  Jerusalem  by  assault,  and  put  the  garri- 
son to  the  sword,  together  with  the  inhabitants.  Neither  age  nor 
sex  were  spared  ;  infants  perished  by  the  same  sword  that  pierced 
the  supplicating  mother. 

20.  "When  these    [Christian   loarriors]    were  glutted  with  ibid. p. 294. 
slaughter,  they  threw  aside  their  arms,  still  streaming  with  blood, 

and  advanced  with  naked  feet  and  bended  knees  to  the  sepulcher 
of  the  Prince  of  Peace!  they  sung  anthems  to  the  Redeemer,  and 
while  deaf  to  the  cries  of  distress  from  their  fellow  creatures, 
were  [hypocritically]  dissolved  into  tears  for  the  sufi"erings  of  the 
Messiah."  What  tremendous  blasphemj^,  what  sacrilegious  and 
awful  hypocrisy  and  deception  ! 

21.  This  conquest,  which  took  place  in  the  year  1099,  was  but 
temporary,"  very  few  engaged  in  the  expedition  ever  returned 
to  their  own  land.  Yet  such  was  the  fanatical  madness  of  the 
catholic  u'orld,  that  (through  the  influence  of  the  popes  and 
catholic  saints)  a  series  of  similar  expeditions  were  carried  on, 
which  involved  nearly  all  Europe,  and  the  fairest  portions  of 


208 


THE    CRUSADES,    OR    HOLY   WARS. 


B.  V. 


CHAP.v.    jisia  and  Africa,  in  the  most  horrible  scenes  of  blood,  carnage, 
'  distress  and  woe  ! 

22.  '■'■Europe  was  solicited  for  a  new  armament;  and,  as  the 
French  had  taken  the  lead  in  the  former  armament ;  they  were 
on  the  present  occasion  honored  with  the  first  application  for  a 
renewal."  Eugenius  III,  at  the  time  [about  1150]  "filled  the 
papal  chair."  To  him  deputies  from  the  East  had  been  sent. 
He  wisely  pitched  upon  the  cdehratcd  Bernard,  as  the  instru- 
ment of  this  pious  warfare.'''' 

23.  "  Bernard  was  learned  for  the  times  in  which  he  lived ;  he 
was  naturally  eloquent,  austere  in  his  life,  irreproachable  in 
morals,  enthusiastically  zealous,  and  inflexible  in  his  purpose. 
He  had  long  held  the  reputation  of  a  saint,  was  regarded  as  an 
oracle,  and  revered  as  a  2irophet ;  no  wonder  then,  (says  Jones,) 
that  he  found  means  to  persuade  the  young  king  of  France, 
Lewis  VII,  to  engage  in  his  fresh  crusade." 

Jones  chh.  24.  "From  France,  Bernard  proceeded  to  preach  the  Cru- 
Hist.p.295.  sades  in  Germany ;  where  through  the  force  of  his  irresistible 
eloquence,  he  prevailed  on  the  emperor,  Conrad  III,  as  well  as 
on  Frederick  Barbarossa,  who  was  afterwards  emperor,  and  an 
immense  number  of  persons  of  all  ranks,  to  take  the  cross,  pro- 
mising them  in  the  name  of  the  Most  High,  complete  victory 
over  the  infideis.  He  ran  from  city  to  city,  every  where  com- 
municating his  enthusiasm." 

25.  Both  the  emperor  and  the  king  of  France,  were  respec- 
tively defeated,  and  returned  to  Eurojjc,  with  the  wreck  of  two 
great  armies,  A.  D.  1118,  and  1149.  And  thus,  after  the  power  of 
nearly  all  Europe  and  Asia  had  been  exhausted  in  these  disastrous 
expeditions ;  the  Crusades  ended  in  the  destruction  of  nearly  all  that 
were  ever  engaged  in  them,  and  with  a  total  failure  of  their  object. 
Ibid. p.304.  26.  "But  it  is  needless,"  says  Jones,  "to  prosecute  this  sub- 
ject further  in  detail.  Enough,  and  more  than  enough,  has  been 
said  to  convince  the  reader  of  the  deplorable  state  of  darkness  and 
superstition  which  reigned  throughout  Europte,  to  say  nothing  of 
Asia  and  Africa,  during  this  period."  * 

*  According  to  the  most  authentic  accounts,  the  number  of  lives  lost  by  these 
sanguinary  Avars,  has  been  computed  to  forty  millions  on  the  side  of  the  Cru- 
saders:, and  probably  about  an  equal  number  on  the  Mahometan  side.  This  would 
make  40U,UOO  a  year,  on  an  average,  and  about  1100  each  day,  for  the  200  years 
in  which  these  infuriate  wars  were  carried  on.  All  in  the  nauie  of  orerthrowing 
the  infidels  and  defending  the  benig7i  Gospel  of  the  Prince  of  Peace.  Truly, 
what  horrible  Christianity  !  and  what  a  dreadful  sacrifice  to  such  awful  fanaticism  ! 
Every  rational  mind  must  be  shoel^ed  at  the  discordant  sound.  And  what  was  the 
effect?  The  historian  observes  that,  "  these  religious  wars  deferred  the  progress 
of  civilization,  and  conferred  a  ferocious  military  character  upon  the  people." 
(See  Treasury  of  Useful  Knowledge,  P.  V.  p.  22,  3d  edition.)  And  we  may  fur- 
ther add,  that  instead  of  extending  even  the  name  of  Christianity,  tbey  were  the 
cause  of  the  Turks  in  their  turn  taking  Constantinople,  and  swallowing  up  with, 
their  power,  and  overspreading  with  the  Mahometan,  religion,  the  fairest  portions 
of  Europe. 


B.  V.  THE   CRUSADES,    OR   HOLY   WARS.  209 

27.  And   in  this  infernal  manner,   did  tliis  last  liorn  of  the    chap,  v. 
monstrous  beast,  both  in  the  Catholic  and  Mahometan  systems, 

wax  exceeding  great ;  so  that  at  the  sight  of  his  army  and  horse- 
men, which  were  like  the  sand  upon  the  sea  shore  for  multitude, 
it  might  justly  have  been  said,  Who  is  like  unto  the  least  ?  R<.-v.xiii.4. 
Who  is  able  to  make  war  with  him?  And  all  the  wars  of  both 
parties  were  carried  on  to  extend  and  defend  their  respective  re- 
ligions, by  which  they  deluged  the  greatest  portion  of  the  earth 
with  blood  and  carnage.  Though  each  party  stigmatized  the 
other  as  i?>Jidels. 

28.  The  habitable  and  most  populous  parts  of  the  globe  were 
the  principal  objects  of  his  ravaging  power ;  and  all  whose  habi- 
tation was  upon  the  earth,  who  contended  for  his  honors,  plea- 
sures, an^l  preferments,  were  obliged  to  worship  him,  whose  iniqui- 
tous names  and  characteristics  never  were  written  in  the  book  of 
the  innocent  life  of  the  Lamb. 

29.  They  worshipped  this  beast,  not  only  by  enriching  him 
with  their  substance,  but  by  conferring  upon  him  such  names  and 

titles  of  blasphemy  as,  Ou7'  Lord  God  the  Pope — another  God  ,^ry,\^|*yj 
npon  earth — Kt?ig  of  kings  and  Lord  of  lords — The  same  is  the  p  339.  4go. 
dominion  of  God  and  the  Pope — Lord,  of  the  universe,  arbiter  of  dempt.  p' 
the  fate  of  kingdoms  and  empires — ajid  supreme  ruler  over  the  luf  ""^® 
kings  and  princes  of  the  earth. 

30.  Agreeable  to  these  blasphemous  titles,  his  votaries  main- 
tain that,    "  The  power  of  the  Pope  is  greater  than  all  created  p';'^'""' 
power,  and  extends  ir self  to  things  celestial,  terrestrial,  and  in-   ii  p.  71,7a. 
fernal:''''  that  he  is  not  only  bishop  of  Rome,   but  of  the  whole 

world,  and  is  constituted  judge  in  the  place  of  God,  which  he  fills 
as  the  vicegerent  of  the  Most  High;  that  he  "  doeth  whatsoever 
he  listeth,  even  things  unlawful!    and  is  more  than  God." 

31.  "Such  blasphemies  are  not  only  allowed,  but  are  even  ap- 
proved, encouraged,  and  rewarded  in  the  writers  of  the  Church 
of  Rome ;  and  they  are  not  only  the  extravagances  of  private 
writers,  but  are  the  language  even  of  public  decretals  and  acts 
of  councils."     So  says  Netvton. 

32.  And  the  Mahometan  party  worship  and  honor,  the  beast, 
by  conferring  on  Mohammed  their  founder,  the  title  of  the 
"  Prophet  of  God,'"  sent  to  reform  the  world  by  the  sioord. 
Surely,  a  "  name  of  blasphemy  1^''  And,  under  the  influence  of 
this  fenatical  enthusiasm,  they  rushed,  like  devouring  "locusts," 
through  a  large  portion  of  the  earth;  yet  their  povjer  was  of  the 
beast,  for  the  Mahomedan  system  rose  from  the  corruptions  of 
the  Jewish  and  CAm^e'aw religions:  the  same  as  did  the  Catholic 
system,  and  they  were  both  co-workers  in  extending  and  sup- 
porting the  power  of  the  beast. 

33.  Thus,  the  beast  in  both  systems,  was  not  only  blasphe- 
mously worshipped,  but  he  magnified  himself  against  the  Prince 


210  THE   ABOMINATIONS   OF  •      B.  V. 

CHAP.  vr.  of  princes,  saying,  that  neither  princes,  nor  bisliops,  civil  go^er- 
j.gpi  jj|g_  nors  nor  ecclesiastical  rulers,  have  any  lawful  power  in  Church 
to'Y.  vol  ii  or  state;  but  what  they  derive  from  him:  that  both  the  kingdoms 
vol.  iii.  p. '  «'^^  souls  of  kings  2aere  under  his  dominion,  and  that  he  had 
161,304.      2)oiver  to  bi?id  them,  both  in  heaven  ayid  ufon  earth. 

34.  Such  was  that  combination  of  mutual  blasphemy  and 
wickedness  that  centered  in  the  head  of  this  last  beastly  king- 
dom ;  and  such  was  that  power  that  was  given  him,  not  of  God, 
but  generally  and  successively  of  all  the  ranks  and  orders  of  men 
that  existed  upon  the  face  of  the  whole  earth.  They  gave  their 
power  to  the  beast,  to  establish  the  dignity,  honor,  power,  great- 
ness and  glory  of  fallen  man,  both  in  a  temporal  and  spiritual 
view;  in  all  which  they  expected  to  have  a  share. 

35.  It  is  no  marvel,  then,  that  such  a  hypocritical,  blogdy,  and 
cruel  hierarchy  should  be  represented,  by  the  spirit  of  prophecy, 
under  the  figure  of  a  scarlet  colored  beast,  full  of  names  of  blas- 
phemy, on  which  was  seated  a  woman  arrayed  in  purple  and 
scarlet  color,  and  decked  with  gold  and  precious  stones  and 
pearls,  having  a  golden  cup  in  her  hand,  full  of  abominations  and 
filthiness  of  her  fornication :  And  upon  her  forehead  a  name 
written,    MYSTERY,    BABYLON    THE    GREAT,    THE 

Rev.xvii.  MOTHER  OP  HARLOTS  AND  ABOMINATIONS  OF 
THE  EARTH. 


CHAPTER  VI. 

THE   ABOMINATIONS   AND    PERSECUTIONS    OP   THE   MOTHER  OP 
HARLOTS. 

The  kingdom  of  antichrist  was  first  founded  and  establisbed  un- 
der the  authority  of  navies,  and  always  abounded  with  names  of 
blasphemy,  as  the  principal  means  of  deception.  To  spoil  this 
corrupt  Babylon  of  her  names,  would  in  fact  be  taking  away 
her  whole  artillery,  and  divesting  her  of  every  weapon  of  defence. 
2.  By  means  of  such  specious  names  and  alluring  titles,  with 
deep  artifice,  and  diabolical  fraud,  did  antichrist  'practise  and 
prosper  in  deceiving  the  nations  into  a  belief  in  the  holy  Cath- 
olic church,  her  holy  bishops,  holy  monks,  and  holy  virgins — her 
holy  institiUions,  holy  ordinances,  and  above  all,  her  holy  wars, 
her  holy  iyiquisitions,  and  persecutions. 


B.  V.  THE  MOTHER  OF  HARLOTS.  211 

3.  But  who  is  the  Pope?  and  what  is  the  Catholic  Church?   ciiap.vi. 
that  they  should  be  ornamented  with  vain  titles,  under  pretence 

of  their  conveying  to  later  ages  a  religion  of  which  they  were  in 
every  respect  destitute ! 

4.  And  what  are  we  to  think  of  those  modern  writers,  who,  to 
preserve  their  dying  authority,  and  maintain  their  unjust  titles, 
and  offices  of  dignity  and  profit,  have  imposed  upon  the  ignorant 
by  their  smooth  words  ?  and  although  almost  all  Protestant  wri- 
ters have  declared  the  Church  of  Rome  to  be  a  sink  of  corrup- 
tion, and  many  of  her  own.  writers  have  admitted  the  same,  how, 
we  ask,  can  those  writers  pretend  that  such  a  Church  could 
spread  the  light  of  the  glorious  Gospel  of  Christ  among  the 
nations  ? 

5.  Are  we  to  believe  that  such  a  corrupt  church  was  able  to 
purge  even  herself  from  errors  and  heresies  ?  much  less  are  wc  to 
believe  that  she  could  exclude  from  the  kingdom  of  heaven  dan- 
gerous fanatics,  schismatics,  and  enthusiasts ;  and  transmit  the 
undefiled  truth  to  her  latest  posterity.  And  is  the  superstitious 
authority  of  names  and  titles,  popish  decretals,  and  Catholic  dog- 
mas sufficient  to  bind  reason  and  conscience,  and  every  principle 
of  humanity  and  justice,  and  hold  them  forever  upon  the  rack  ? 

6.  If  the  Catholic  church  contained  such  enormities  as  are 
stated,  which  her  candid  children  do  not  pretend  to  deny,  then 
where  can  either  she  or  her  offspring  find  the  least  shadow  of  pre- 
tence for  calling  their  religion  by  the  name  of  Jesus  Christ  ? 
Surely,  of  all  their  abominations,  this  must  be  the  greatest,  and 
most  provoking  in  the  eyes  of  a  just  and  righteous  Grod. 

7.  But  seeing  her  pretensions  to  sanctity  have  been  so  high, 
and  her  resemblance  to  the  true  Church  of  Christ  so  strenuously 
insisted  upon,  we  shall  notice  some  of  the  most  essential  points 
in  which  this  supposed  resemblance  consisted,  and  see  how  far 
the  pretensions  will  hold  good. 

8.  It  is  said  that  the  chief  bishop  in  the  Catholic  church  was   Grounds  of 
the  representative  of  Jesus :  and  that  inferior  bishops  represented  p'^gs'  4a"' 
the  Apostles,  who  renounced  the  bands  and  fetters  of  a  carnal 
nature,  did  not  marry  nor  live  after  the  flesh,  but  devoted  them- 
selves wholly  to  the  service  of  God,  to  labor  for  the  salvation  of 

souls.     Wherein  then  consisted  the  resemblance  ? 

9.  Bishop  Newton  observes  that,  "As  long  ago  as  the  year  Diss. on 
S86,  Siricius  held  a  council  of  eighty  bishops  at  Rome,  and  for-  ii.p.99. 
bade  the  clergy  to  cohabit  with  their  wives.     This  decree  was 
confirmed  by  Innocent  at  the  beginning  of  the  fifth  century;  and 

the  celibacy  of  the  clergy  was  fully  decreed  by  Gregory  VII,  in 
the  eleventh  century ;  and  this  has  been  the  universal  law  and 
practice  ever  since." 

10.  Siricius  was  not,  however,  the  first  who  perceived  the 
absurdity  of  the  professed  ministers  of  Christ  living  in  the  works 


212 


THE   ABOMINATIONS    OF 


B.  V. 


CHAP.  VI. 

Eccl.  iJist. 
vol.  i.  p. 
405. 


Eccl.  Re- 
searches, p. 
05.  note. 
[2] 


Ibid.  p.  195. 


Ercl.  Ui< 
torv.  vol.  ii. 
p.  400, 401. 


Ibid.  p.  487. 
note  [p.] 


of  natural  generation ;  for  the  council  of  Nice  had  almo.st  come 
to  a  resolution  of  imposing  upon  the  clergy  the  yoke  of  perpetual 
celibacy,  when  Paphniitius  (an  old  cripple,  with  one  eye)  put  a 
stop  to  their  proceedings. 

11.  CoNSTANTiNE,  though  he  exercised  no  authority  in  the 
case,  manifested  sufficiently  which  side  he  favored,  saying,  "Ego 
plane,  si  moechantem  episcopuin  viderem,  scelus  obtegerem  palu- 
damento."  i.e.  Sicrdy  if  I  should  see  a  bishop  committing 
adidiery,  I  should  cover  the  dirtij  action  with  mij  robe.  This 
was  great  indulgence  on  the  side  of  the  emperor,  which  from 
every  evidence,  was  by  the  bishops  infinitely  improved. 

12.  The  Nice7ie  creed  was  introduced  into  Spain  in  the  fifth 
century,  professedly  for  the  sake  of  condemning  the  Priscillian- 
ists,  in  which  there  is  a  canon  to  allow  every  Catholic  to  keep  at 
his  choice  a  wife,  a  woman,  or  a  concubine.  S(.  Augustin  ex- 
pounded it,  and  distinguished  the  concubine  of  a  Catholic  from 
other  concubines. 

13.  Where  then  was  the  great  effect  produced  on  the  side  of 
purity  by  their  boasted  councils  and  decrees  ?  Could  they  ren- 
der an  adulterous  bishop  a  fit  representative  of  Jesus  Christ,  or 
of  his  holy  Apostles,  by  covering  his  filthy  actions  with  even  the 
most  spotless  robe  ?  or  by  allowing  him  to  keep  a  tvoman,  or  a 
concubine  in  place  of  a  wife'? 

14.  If  not,  let  Catholics  forever  cease  to  disgrace  the  sacred 
name  of  Christ  or  Apostle,  with  their  sainted  bishops,  and  monks, 
and  their  Catholic  concubines.  Nor  can  their  cause  appear 
in  any  better  light  under  the  permanent  law  of  celibacy  imposed 
by  Pope  Gregory,  if  we  consider  the  circumstances  under  which 
that  law  was  established,  and  the  cflects  which  flowed  from  it. 

15.  The  licentious  and  scandalous  conduct  of  the  monks  and 
clergy  was  enormous,  with  respect  to  concubinage  in  particular. 
Mosheim  says,  "  It  was  practised  too  openly  to  admit  of  any 
doubt.  The  priests,  and  what  is  still  more  surprising,  even  the 
sanctimonious  'monks,  fell  victims  to  the  triumphant  charms  of 
the  sex,  and  to  the  imperious  dominion  of  their  carnal  lusts ; 
and,  entering  into  the  bonds  of  wedlock  or  concubinage,  squan- 
dered away  in  a  most  luxurious  manner,  with  their  wives  and 
mistresses,  the  revenues  of  the  Church." 

16.  "There  was  a  prodigious  number  of  ecclesiastics  through- 
out all  Europe,  not  only  of  priests  and  canons,  but  also  of  monks, 
who  kept,  under  the  title  of  wives,  mistresses,  which  they  dismis- 
sed at  pleasure,  to  enjoy  a  licentious  variety,  and  who  not  only 
spent,  in  the  most  profuse  and  scandalous  manner,  the  revenues 
and  treasures  of  the  churches  and  convents  to  which  they  be- 
longed, but  even  distributed  a  great  part  of  them  among  their 
bastards." 

17.  Such  were  the  circumstances  under  which  Gregory,  in  the 


B,  V.  THE    MOTHER    OP   HARLOTS.  213 

year  1074,  assembled  a  council  at  Rome,  in  whieli  it  was  decreed,   chap,  vi. 
"That  the  sacerdotal  orders  should  abstain  from  marriage;  and 
that  such  of  them  as  had  already  wives,  or  concubines,  should 
immediately  dismiss  them,  or  quit  the  priestly  office." 

18.  "  But  no  sooner  was  the  law  concerning  the  celibacy  of  the 
clergy  published,  than  those  deceitful  hypocrites,  who  were  cov-  Kcei  His- 
ering  over  their  foul  actions  with  the  robes  of  indulgence,   and  p.'^sMw!' 
living  in  their  lusts  with  mistresses  under  the  title  of  reives,  and 

hired  concubines,  raised  the  loud  complaint  against  their  Lord 
God  the  Pope;  charged  him  with  too  great  severity,  "and  exci- 
ted the  most  dreadful  tumults  in  the  greatest  part  of  the  Euro- 
pean provinces." 

19.  Gregory  and  his  adhei'ents  were  branded  with  the  odious 

name  oi  Manicheans ;  and  many  chose  rather  to  abandon  their  ibid.  p.  491. 
priestly  honor,  their  religion,  and  their  God,  than  their  sensual 
pleasures  ;  and  to  quit  their  benefices,  that  they  might  live  in  the 
full  gratification  of  their  lusts. 

20.  Some  contended  for  the  right  of  matrimony  at  least,  and 
urged  the  authority  of  St.  Ambrose,  but  in  vain;  Gregory  con-  j'^'d-""*'* 
tinued  obstinate ;  and  the  fact  was,  that  without  such  a  revolu- 
tion, his  Catholic  priesthood  must  have  sunk  into  eternal  infamy, 

and  forfeited  forever,  all  pretensions  of  being  the  followers  of  the 
Apostles :  such  were  the  monstrous  degrees  of  wantonness  and 
debauchery  into  which  that  beastly  order  had  run. 

21.  Yet  severe  as  the  law  was,  which  obliged  the  sacerdotal 
orders  to  "abstain  from  marriage,"  and  dismiss  their  wives  and 
concubines,  or  quit  the  priestly  office,  it  onl}"  turned  the  abomi- 
nations of  the  Mother  of  Harlots  into  a  more  extensive  channel,  and 
opened  the  door  for  indulgences  of  a  more  secret  and  general  kind. 

22.  Let  it  be  granted,  that  the  head  bishops  of  Ro7ne  did  not 
marry  ;  and  did  they  resemble  Jesus  Christ  or  his  Apostles  any 
the  more  for  that  ?  The  most  beastly  drunkard  might  abstain 
from  drinking  liquor  in  his  own  house,  or  liquor  which  he  had 
purchased  and  made  his  own;  but  could  he  argue  from  this  that 
he  resembled  a  perfectly  sober  man  who  nevtr  tasted  spirituous 
liquor  at  all  ? 

23.  But  it  seems  the  Catholic  fathers  and  their  councils  were 
under  the  necessity  of  enacting  laws  of  celibacy  and  continency, 
and  of  vising  arbitrary  measures  to  enforce  obedience.  Hence  it 
is  evident,  that  their  laws  and  decrees,  and  all  their  transactions 
to  support  the  outward  appearance  of  sanctity,  were  plain  and 
demonstrative  proofs,  that  their  pretended  holy  orders  and  holy 
institutions  were  spurious  and  rotten  at  the  very  core. 

24.  Christ  Jesus  and  his  Apostles  had  no  necessity  for  any 
such  laws,  nor  for  any  secular  power  to  enforce  obedience  ;  for 
they  had  that  spirit  of  purity  dwelling  in  them,  which  gave  them 
an  overcoming  power  over  every  unclean  and  hateful  lust. 


214 


THE   ABOMINATIONS    OF,    &C. 


B.  V 


CHAP.  VI.  25.  But  as  the  very  institutions  of  this  Mother  of  Harlots  were 
false ;  so  her  Catholic  counsellors  were  totally  destitute  of  that 
spirit  which  regulated  the  conduct  of  the  Apostles  of  Christ ;  and 
therefore  they  had  recourse  to  those  arbitrary  laws  which  could 
neither  check  the  ambition  of  deceivers  from  pushing  into  office, 
nor  curb  their  lawless  passions  when  in  office :  of  course,  their 
pretended  institution  of  celibacy  was,  in  every  sense,  contrary 
both  to  the  convincing  law  of  Moses,  and  the  redeeming  power  of 
the  genuine  Gospel. 

26.  Hence  their  mock  institutions  were,  eventually,  produc- 
tive of  millions  of  lazy,  useless  beings,  who  for  ages  were  a  com- 
mon pest  to  civil  society.  True  these  monastics  and  conven- 
tuals professed  continence,  and  chastity,  and  virginity,  and  under 
this  profession  claimed  a  sumptuous  living  from  more  virtuous 
citizens. 

27.  Although  doubtless  many  individuals  entered  into  these 
orders  from  sincere  motives,  honestly  maintained  their  integrity, 
and  lamented  the  general  depravity;  yet,  few  were  able  to  resist 
the  growing  corruptions  of  the  times,  and  influence  of  their  own 
natures. 

28.  But  how  abundantly  was  their  general  hypocrisy  detected, 
and  their  base  licentiousness  exposed  !  So  much  indeed,  that  a 
convent  or  nunnery  is  a  very  proverb  of  contempt  to  this  day  ! 
And  not  only  they,  but  every  rank  of  the  priesthood,  even  to  the 
Pope  himself,  bore  the  same  general  character,  and  gave  the 
most  unlawful  reins  to  secret  debauchery,  which  has  rendered  the 
very  name  of  coniinence  and  chastity  odious  to  the  sense  of  a  long 
deceived  world. 

29.  If  the  Catholic  church  had  been  truly  convinced  of  the 
abominations  of  a  carnal  nature,  and  had  possessed  the  power  of 
salvation,  there  would  never  have  been  occasion  for  those  indul- 
gences, which  the  bold  blasphemers  dared  to  dispense  through 
the  pretended  virtue  of  Christ's  blood. 

History  of  30.  But  such  was  the  degree  of  presumption  and  wickedness 
Redemp.  p.  in  this  Mother  of  Harlots,  that  she  could  fix  her  fees  of  absolu- 
tion, license,  and  indulgence  for  the  perpetration  of  the  riost 
horrid  crimes  ;  and  publish,  so  much  for  defiling  a  virgin — for 
lying  with  mother  or  sister — for  a  priest  who  keeps  a  concubine 
— for  lying  with  a  woman  in  the  Church — for  perjury — forgery 
— robbery,  and  even  for  murder;  and  this  presumptuous  mer- 
chandize she  carried  on  imder  the  pretended  seal  of  the  court  of 
heaven. 

31.  Could  then,  any  crime  be  too  enormous  to  be  committed, 
when  money  could  discharge  the  guilt  ?  And  could  money  be 
wanting  while  orthodoxy  marked  out  the  more  frugal,  industrious 
and  virtuous  part  of  mankind  as  objects  of  destruction,  of  prey 
and  spoil,  to  their  persecutors  ? 


4.34.  note 
[m,] 


B.  V. 


BLOODY   CRUELTIES    OF    THE,    &C. 


215 


32.  Had  this  sink  of  corruflion  let  the  rest  of  mankind  alone, 
her  abominations  would  have  been  more  tolerable ;  but  how 
deeply  tinged  are  the  crimes  of  this  scarlet  colored  whore,  when 
her  thirst  for  blood  is  as  insatiable  as  her  love  of  pleasure ! 

33.  And  I  saw  the  woman  drunken  with  the  blood  of  the 
saints,  and  ivith  the  blood  of  the  martyrs  of  Jesus.  This  was 
evidently  the  most  prominent  feature  of  her  character,  as  attested 
by  the  most  authentic  history  of  those  dark  ages. 


CHAP. 
VII. 


Rev.  xvii. 
6. 


CHAPTER  VII. 

THE    BLOODY    CRUELTIES    OF    THE    BEASTLY    POWER     OF 
ANTICHRIST. 


Paul  of  Samosata,  in  the  third  century,  had  been  condemned 
and  deposed  by  a  council  of  Catholic  fathers,  for  his  wrong  no- 
tions about  God  and  Christ;  nevertheless  he  left  behind  him  a 
numerous  train  of  followers,  called  Paulicians,  who  greatly 
troubled  the  Church.  Constans,  Justinian  II.  and  Leo  the 
Isaurian,  exerted  their  zeal,  in  the  seventh  and  eighth  centuries, 
against  the  Paulicians  with  a  peculiar  degree  of  bitterness  and 
fury. 

2.  The  cruel  rage  of  persecution,  which  had  been  for  some  years 
suspended  under  the  reign  of  the  emperor  Nicephorus,  broke 
forth  with  redoubled  violence  in  the  ninth  century,  under  the  reigns 
of  Curopalates,  and  Leo  the  Ar7ne7iia7i,  who  caused  the  strictest 
search  to  be  made  after  those  heretics  in  all  the  Grrecian  pro- 
vinces; and  death  was  the  certain  doom  of  all  such  as  refused  to 
conform  to  the  abominable  superstition  of  the  times. 

3.'  But  the  cruelty  of  these  bloody  heresy -hunters  surpassed 
all  bounds,  under  the  furious  zeal  of  the  empress  Theodora. 
In  one  campaign  into  Armenia,  these  relentless  persecutors,  after 
confiscating  the  goods  of  above  a  hundred  thousand  Pauliciaiis, 
put  their  possessors  to  death  in  the  most  barbarous  manner,  and 
made  them  expire  slowly  in  a  variety  of  the  most  exquisite 
tortures. 

4.  Such  as  escaped  were  driven  to  madness,  and  finally  into 
the  most  desperate  measures  of  defence,  after  escaping  to  the 
more  humane  Saracens,  by  whom  they  were  protected  against 
the  rage  of  their  Catholic  persecutors. 


Eccl.  Hist, 
tory,  vol  i. 
p.  298. 


Ibid.  vol.  ii, 
p.  354. 


Ibid.  vol.  ii. 
p.  355. 


216 


BLOODY  CRUELTIES  OF  THE 


B.  V. 


CHAP. 
VII. 

Eecl.  His- 
tory, vol.  i. 
p.  3'JO. 
Eccl.  Re- 
searches, p. 

16a. 


Eccl.  His- 

torv,  vol.  i. 
p.  390. 


Ibid,  note 
[c] 


Ibid.  p.  .398. 
&  vol.  ii.  p. 
55. 


Cent.  IV. 


Ibid.  p.  80. 


5.  The  Ma7iicheans,  in  the  fourth  century,  are  said  to  have 
increased  above  the  other  denominations  of  heretics  in  their  in- 
fluence and  progress.  During  the  time  of  their  existence,  "The 
civil  and  canon  laws  of  those  times  (says  Rohinson,)  mention 
seventy  or  eighty  sorts  of  heretics  "  of  whom  the  penal  statutes 
say,  "The  Donatists  and  Maiiicheaiis  were  the  worst." 

6.  St.  Aagustin,  that  Catholic  oracle  of  Africa,  had  once 
himself  been  a  professed  Manlchean,  and  had  he  remained  a 
heretic,  he  might  have  continued  a  stranger  to  the  diabolical 
work  of  persecuting  others  for  their  sentiments,  and  been  ex- 
empted from  the  just  and  highly  merited  chai*ge  of  insulting  the 
reason  and  abusing  the  rights  of  mankind. 

7.  But  when  he  "  returned  from  his  errors,^''  (as  Mosheirn  is 
pleased  to  express  it,)  and  became  a  true  orthodox  Catholic, 
then  indeed,  the  whole  force  of  his  much  admired  genius,  and 
flowing  eloquence,  was  employed  to  stir  up  persecution  against 
the  heretics,  and  he,  and  other  such  godly  men,  endeavored  to 
inflame  the  passions  of  those  in  power,  to  extirpate  the  root  of 
this  "horrible  disease,"  which  so  much  troubled  their  Catholic 
peace. 

8.  Through  the  influence  of  such  imperious  and  bloody  saints 
as  Augustiii,  severe  laws  were  enacted  by  the  emperors  against 
the  JManicheans.  Their  assemblies  loere  prohibited ;  heavy 
2)enalties  were  imposed  on  their  teachers ;  they  were  branded 
ivith  infamy,  and  deprived,  of  all  the  rights  and  privileges  of 
citizens:  besides  many  edicts  more  dreadful,  which  are  said  to 
be  recorded  in  the  ancient  histories  of  those  times. 

9.  The  Donatists  also  suffered  immense  cruelties;  numbers 
were  sent  into  banishment,  and  many  of  them  were  persecuted 
with  brutal  barbarity,  until  they  enjoyed  some  peace  under  the 
reign  of  the  Pagafi  emperor  Jidian,  who  permitted  the  exiles 
to  return  to  their  country,  and  restored  them  to  the  enjoyment 
of  their  former  liberty. 

10.  But  no  sooner  did  the  self-styled  orthodox  ecclesiastics 
recover  the  dominion,  than  the  scene  changed:  and  who  more 
fit  to  heighten  the  crimson  dye  of  the  scarlet  bea.st  in  causing  the 
blood  of  heretics  to  be  .shed  than  St.  Augustin?  "He '(says 
Mosheirn,)  animated  against  them,  not  only  the  province  of 
Africa,  but  also  the  whole  Christian  world,  and  the  imperial 
court." 

11.  The  Mother  of  Harlots  could  not,  at  that  age  of  apostacy, 
have  conceived  and  brought  forth  a  more  genuine  offspring,  to 
help  fill  up  the  cup  of  her  abominations,  than  that  "learned  and 
ingenious  prelate,''  St.  Augustin,  a  divine  oracle  to  her  adulterous 
seed  ;  but  the  most  contemptible  tool  in  the  eyes  of  the  virtuous. 
He  sent  a  Spayush  presbyter  into  Palestine  to  accuse  Pelagius, 
who  was  favored  by  the  bishop  of  Jerusalem.     And  he  it  was, 


B.  V. 


BEASTLY   POWER   OF   ANTICHRIST, 


217 


who,  at  the  head  of  the  African  bishops,  inflamed  the  Gazih,      ^^^^' 

Britons,  and  Africans,  by  their  councils,  and  the  emperors,  by  ■ — 

their  edicts  and  penal  laws,  to  demolish  the  Pclagia?is. 

12.  The  Donatists  had  expressly  remonstrated  against  appeals 

to  the  civil  power  in  cases  of  religion.     "  The  implacable  Austin  Ecci.  Re- 
(says  Robinson)  had  spent  almost  half  a  century  in  banishing,   104.      ' 
butchering,  and  driving  all  dissenters  into  corners  ;  and  there  he 
stood,  crowing  to  hail  the  return  of  day."     But  the  Donatists 
recovered  their  former  liberty  and  tranquility  by  the  protection 
they  received  from  the   Vandals,  who  invaded  Africa ;  but  as 
the  Vandal  kingdom  was  brought  to  a  period  in  the  year  534 ; 
hence,    "Orthodoxy   and  persecution   once  more   overwhelmed  ibid.p.iio, 
that  ill-fated  country,  Africa.     Councils,  canons,  edicts  and  all 
imaginable  instruments   of  oppression,  came   rolling  in  like   a 
tide?' 

13.  "  One  name  given  to  the  Bonatists  was  Montenses,  be-  ibid.  p.  112. 
cause  in  the  caves  of  the  mountains,  in  times  of  oppression,  they 

held  their  religious  assemblies.  About  the  beginning  of  the  sev- 
enth century,  pope  Gregory  wrote  to  two  African  bishops  to 
exert  themselves  to  suppress  them.  Marked  out  thus  for  ven- 
geance they  disappeared — and  the  presumption  is  (says  Robi?iso7i) 
that  they  went  among  the  Pagans  for  a  liberty  which  the  pre- 
tended followers  of  Jesus  refused  to  grant  them." 

14.  Robinson  says  of  Gregory,  who  sent  Augustin  the  monk 

to  preach  his  Catholic  gospel  in  Britain,  "In  spite  of  his  title,  ibid. p.  16S. 
St.  Gregory  the  Great,  the  blood  of  more  than  two  thousand 
British  Christians,  whom  he,  a  foreigner,  had  the  impudence  to 
condemn,  and  the  brutality  to  cause  to  be  butchered,  cries  to 
heaven  against  him,  and  his  accomplice  Augusti'a  the  monk." 
It  appears  that  St.  Gregory  had  studied  the  great  African  ora- 
cle— Thou  shalt  not  revile  the  gods,  that  is,  says  Gregory,  the 
priests. 

15.  This  Augustin  was  the  first  archbishop  of  Canterhiry,  con- 
secrated by  the  authority  of  the  Roman  pontiff,  Gregory,  about 
the  close  of  the  sixth  century.  And  the  consecration  of  the 
spiritual  head  of  the  Church  of  England,  has  continued  in  the 
same  liue,  to  the  present  day.  Thus,  through  the  medium  of 
the  Christianity  of  Pope  Gregory,  in  the  same  line  of  succession 
and  ordination,  the  Church  of  England  to  this  day,  is  proved  to 
be  the  true  oiTspring  and  legitimate  daughter  of  the  old  "mother 
church  of  Rome.'''' 

16.  And  all  the  dissenters  from  this  church,  who  continued  to 
maintain  the  doctrine  of  the  Trinity,  with  their  consecrations  and 
ordinations  derived  from  her,  are  but  the  legitimate  grand-daugh- 
ters of  the  same  old  '■'■mother  church.'''' 

VI.  The  history  of  the  seventh  century  contains  little  more 
than  accounts  of  schisms  in  the  Catholic  church,  controversies 

15 


Century 
VI. 


218 


BLOODY   CRUELTIES   OP   THE,   &0. 


B.  y. 


CHAP. 
VII. 


Eccl.  His. 
p.  178.  vol. 


Eccl.  Re- 
searches, 
p.  113. 


Ibid.  p.  157. 


Ibid.  p.  183. 
vol.  i.i. 


Century 

vni. 


Jones  His. 
p.  243. 


Ibid.  p.  215. 


about  the  worship  of  images,  horrible  assassinations,  bloody  wars 
between  professed  christian  princes,  and  cruel  persecutions  of 
heretics,  and  all  dissenters  from  the  ruling  party.  Also,  in  this 
century  first  began  the  wars  between  the  Catholic  and  Mahome- 
tan powers. 

18.  "In  this  century,"  says  Mosheim,  "were  sown  the  seeds 
of  those  fatal  discords,  which  rent  asunder  the  bonds  of  Christian 
communion,  between  the  Greek  and  Latin  churches.  See  how 
these  professed  Christians  hate  one  another!  (This  was  doubt- 
less a  remark  often  made  by  the  Mahometans.)  What  a  con- 
trast, to  the  words  of  Christ  '  By  this  shall  all  men  know  that 
ye  are  my  disciples,  if  ye  have  love  one  to  another.'" 

19.  "  Arabs,  and  others  called  infidels,  never  persecuted  till 
the  orthodox  taught  them.  It  is  allowed  by  all,  that  the  infernal 
cruelties  of  the  pretendedly  orthodox,  both  in  the  eastern  and  wes- 
tern empires,  had  rendered  the  name  of  Christianity  hateful." 

20.  "  The  Scrace725  persecuted  nobody.  Jetvs  and  Christians 
of  all  parties  lived  happy  among  them."  Of  course,  those  infer- 
nal cruelties,  together  with  "the  bitter  dissensions  and  cruel 
animosities  that  reigned  among  the  Christian  sects  " — dissensions 
that  filled  a  great  part  of  the  east  with  carnage  and  assassina- 
tions, may  be  ranked  among  the  causes  that  contributed  to  the 
rapid  progress  of  the  more  mild  and  rational  religion  of  Ma- 
homet. 

21.  There  is  yet  extant  a  testamentary  Diploma  o/ Mahomet, 
in  which  he  promises  and  bequeaths  to  the  Christians  in  his  do- 
minions, the  quiet  and  undisturbed  enjoyment  of  their  religion, 
together  with  their  temporal  advantages  and  possessions."  Or- 
thodox writers  have  assigned  various  causes  for  the  rapid  spread 
of  the  Mahometan  religion ;  but  here  is  one  cause  clearly  set 
forth. 

22.  The  persecution  of  the  Paulicians,  and  other  heretics,  raged 
with  fury  in  the  eighth  and  ninth  centuries.  Near  the  close  of 
the  seventh  century,  a  new  sect  arose  in  the  East,  under  the 
name  of  Paulicians.  During  a  period  of  150  years,  the  Pauli- 
cians  seem  to  have  been  almost  incessantly  subjected  to  persecu- 
tion. There  were  always  real  or  reputed  heretics  enough  to 
'■'■trouble  the  Chirch,''''  as  ecclesiastical  writers  term  it.  There 
were  Montajiists,  Manicheans,  and  Paulicians. 

23.  But  by  whatever  name  they  were  called,  according  to  the 
various  sense  of  ecclesiastical  writers,  they  were,  by  the  domi- 
nant and  self-styled  orthodox  party,  counted  heretics,  and  sub- 
jected to  dreadful  persecutions  through  the  three  following  cen- 
turies. 

24.  The  empress  Theodora,  exerted  herself  against  them, 
beyond  all  her  predecessors.  She  sent  inquisitors  throughout 
Asia  Minor,  in  search  of  these  sectaries,  and  is  computed  to  have 


B.  V.  CRUELTIES   AND  PERSECUTING,  &C.  219 

killed  by  the  gibbet,  and  by  fire  and  sword,  one  hundred  thousand     ^ym^" 

persons,  about  the  middle  of  the  ninth  century.  '■ — 

25.  Pope  Nicholas  highly  approves  of  Theodora's  condu*ct, 
and  admired  her  for  her  implicit  obedience  to  the  Holy  See ;  and 
commends  her  for  the  manly  vigor  she  exerted  ;  the  Lord  co-ope- 
rating against  obstinate  and  incorrigible  heretics.  During  tho 
tenth  century,  violent  persecutions  of  heretics  continued  to  rage. 
Such  then  was  the  progress  of  persecution  in  the  eighth,  ninth, 
and  tenth  centuries.  This  is  a  specimen  of  the  infernal  spirit, 
which  ruled  this  beastly  kingdom,  through  all  the  dark  ages. 


CHAPTER  VIII. 

THE    INCREASING    CRUELTIES    AND    PERSECUTING    WARS    OF 
THE   ANTICHRISTIAN   BEAST. 

In  the  eleventh  century,  Europe  was  greatly  infested  with  kc7-e- 
tics.  They  spread  through  man}^  provinces.  They  were  reputed 
Maiiicheans :  In  Italy  they  were  called  Paterini  or  Cathari, 
that  is,  the  pure:  In  France  they  were  called  AIbige?iscs,  Bid- 
garians,  and  other  names,  sometimes  according  to  the  names  of 
the  country  in  which  they  resided. 

2.  Their  dangerous  doctrine  was  first  discovered  by  a  certain  eccI.  Hia. 
priest  named  Herihert,    and  a  Norman  nohleman,  upon  which  ^"'-  "•  p- 
KoBERT,  king  of  France,  assembled  a  council  at  Orleans,  to 
devise  methods  for  reclaiming  those  harmless  people,  not,  truly, 

from  the  error,  but,  from  the  innocence  of  their  ways ;  but  they 
remaining  obstinate,  were  at  length  condemned  to  he  burnt 
alive. 

3.  Their  enemies  acknowledge  the  sincerity  of  their  piety ;  and  ibid,  r- 566. 
say,  they  were  blackened  by  accusations  which  were  evidently 

false.  But  they  were  deemed  unsound  in  their  speculations  con- 
cerning God,  the  Trinity,  and  the  human  sotd.  Such  also  were 
the  heretics  of  the  succeeding  centuries  called.  Brethren  and 
Sisters  of  the  free  spirit,  that  is,  free  from  the  law  of  sin  and 
death;  the  Massalians  and  Euchites,  i.e.  the  people  who  pray; 
the  Bogomilans,  i.e.  such  as  call  for  mercy.  In  some  countries 
the  same  class  of  heretics  were  called  Beghards. 

4.  Catholic  writers  have  tried  to  enumerate  the  errors  of  these 
heretics,  but  they  were  considered  too  numerous ;  the  fact  is,  their 


220 


CRUELTIES   AND   PERSECUTING 


B.  V. 


CHAP. 
VIII. 


Mil.  Hist, 
p.  607.  vol. 


Eccl.  Hist, 
vol.  iii  p. 
106. 

See  Robin- 
son. 


Ibid.  p.  112. 


faith  and  practice  were  contrary  to  the  Catholic  establishment  in 
every  thing  ;  of  course  it  would  be  endiess  to  calculate  their  sup- 
posed errors  concerning  baptism,  the  eucharist,  the  sanctity  of 
churches,  altars,  incense,  consecrated  oil,  hells,  heads,  hishops, 
funeral  rites,  marriages,  indulgences,  and  the  wood  of  the 
cross. 

5.  In  the  year  1017,  heretics  were  discovered  in  France, 
whose  doctrines  were  diametrically  opposed  to  the  doctrines  of 
the  ruling  Church.  "  On  their  refusing  to  recant,  before  a  council, 
held  at  Orleans,  thirteen  of  them  were  burnt  alive."  Doubtless 
these  thii'teen  were  the  principal  leaders,  and  that  their  followers 
suffered  proportionable  cruelties.  Milner  says,  "It  is  certain 
that  they  opposed  the  then  reigning  superstitions."  No  doubt 
of  this ; — and  he  should  also,  with  the  same  candor,  have  said 
that,  they  were  equally  opposed  to  the  wicked  lives  of  these  false 
professors  of  the  Christian  name. 

6.  "  Sometime  after  there  appeared,  in  Flanders,  another  sect, 
which  was  condemned  in  a  synod  held  at  Arras,  in  1025.  These 
heretics,  according  to  the  account  of  their  enemies,  held  the  fol- 
lowing doctrine:  '■'■This,^''  said  they,  '■'■  is  our  doctrine,  to  re- 
nounce the  world,  to  bridle  the  lusts  of  the  flesh,  to  maintain 
oyirselves  by  the  labor  of  our  own  hand.s,  to  do  violence  to  no 
man,  to  lore  the  brethren.'''' 

7.  If  this  plan  of  righteousness  be  observed,  there  is  no  need 
of  [water]  baptism ;  if  it  be  neglected,  baptism  [by  water]  is  of 
no  avail."  If  they  lived  to  these  principles,  (and  their  enemies 
have  given  no  proof  to  the  contrary,)  what  lover  of  virtue,  can 
be  at  a  loss,  to  know  to  which  the  name  Christian  truly  belongs, 
to  those  reputed  heretics,  or  their  persecutors? 

8.  Basilius  was  a  reputed  Manichea7i,  and  founder  of  the  sect 
called  Bogomilans.  This  aged  and  venerable  man,  being  trea- 
cherously induced  to  unfold  his  doctrine  to  the  bloody  emperor 
Alexias,  was  condemned  as  a  heretic,  and  barbarously  burnt 
at  Constantinople,  which  was  but  the  beginning  of  sorrows  to  his 
harmless  followers. 

9.  Peter  de  Bruys  was  another  who,  in  the  twelfth  century, 
troubled  the  Catholic  peace,  and  supplied  the  heresy-hunters  with 
fresh  blood.  They  say  "he  attempted  to  remove  the  supersti- 
tions that  disfigured  the  beautiful  simplicity  of  the  Gospel." 
He  would  baptize  onlj-  such  as  were  come  to  the  full  use  of  their 
reason. 

10.  He  rejected  the  notions  of  the  real  body  and  blood  of  Christ 
in  the  eucharist,  the  virtue  of  the  wooden  cross,  and  other  instru- 
ments of  superstition.  He  was  followed  by  great  numbers,  and 
after  a  laborious  ministry  of  twenty  years,  was  burnt  at  St.  Giles's 
in  the  year  1130,  by  an  enraged  populace  set  on  by  the  clergy. 

11.  The  next  public  disturbance  arose  from  Henry,  from  whom 


B.  V.  WARS   OF   THE   BEAST.  221 

came  the  Henricians.     He  travelled  from  place  to  place  declaim-      ^yui' 
inir,  it  is  said,  with  the  greatest  vehemeuce  and  fervor  agaiust 


the   vices   of  the  clergy ;  at   length,  being   seized  by  a  certain  ^^J^j^' •i^^'*'' 
bishop,  and  condemned  before  pope  Eugeiiius,  he  was  committed  ii3. 
to  a  close  prison  in  the  year  1148,  where  he  soon  after  ended  his 
days;  leaving  a  train  of  heretics  behind  him  in  France,  to  sup- 
ply the  ravenous  priesthood  with  blood  and  carnage. 

12.  In  Brabant  similar  commotions  were  excited  by  the  illite-  Ibid.p.ii4. 
rate  Tatiquelfnus,  "  who  drew  after  him  a  numerous  sect."     Some 

of  his  enemies  speak  the  worst  things  of  him  ;  others  say,  these 
infamous  charges  are  "  absolutely  incredible — that  these  blas- 
phemies were  falsely  charged  upon  him  by  a  vindictive  priest- 
hood." They  say  he  treated  with  contempt  the  external  wor- 
ship of  God,  and  the  sacraments,  held  clandestine  meetings,  and, 
like  other  heretics,  inveighed  against  the  clergy;  for  which  "he 
was  assassinated  by  an  ecclesiastic  in  a  cruel  manner." 

13.  Arnold,  a  man  of  extensive  learning,  and  remarkable  aus-  Ibi(i.p.ii5 
terity,  excited  new  troubles  in  Ttahj.     By  his  instigations,  it  is 

said,  the  people  even  insulted  the  persons  of  the  clergy  in  a  dis- 
orderly manner.  He  was,  however,  seized  in  the  year  1155, 
publicly  crucified,  and  afterwards  burnt  to  ashes  ;  leaving  behind 
him  a  great  number  of  disciples,  to  perplex  the  priesthood  about 
their  overgrown  opulence,  papal  revenues,  and  ungodly  authority. 

14.  Spain  had  long  been  teeming  with  heresy  ;  even  from  the 
time  that  Mark  the  disciple  of  Hierax  went  into  that  kingdom. 
Sometimes  these  heretics  were  called  Gnostics,  sometimes  Mani- 
cheans,  sometimes  Priscillianists ;  and  they  flom-ished  here, 
under  the  last  name,  during  a  period  of  more  than  eight  hundred 
years. 

15.  Robinson  says,  "This  body  of  people  knew  no  crime  of  Ecci. Re. 
heresy,  they  supposed  very  justly,  that  persecution  was  oppres-  p^^g^^*' 
sion,  that  killing  for  the  faith  was  murder.     If  ecclesiastics  had 

never  created  a  virtue  called  orthodoxy,  the  world  would  never 
have  heard  of  a  crime  called  heresy^  Councils  never  could  sup- 
press heresy  in  Spain,  but  the  inquisition  did.  Innumerable 
heretics  resided  in  Spain,  till  they  were  rooted  out  by  that 
iniquitous  institution. 

16.  After  this  the  valleys  among  the  Pyrenean  mountains, 
between  France  and  Spaiti,  became  the  sequestered  habitation 
of  heretics.  To  these  retreats  they  fled  from  the  destructive  arm 
of  persecution,  and  as  they  were  persecuted  and  driven  from 
thence,  they  spread  through  France,  Germayiy,  and  other 
provinces  of  Europe,  formed  societies  and  were  called  by  difl"erent 
names,  such  as  Paterini,  Cathari,  Beghards,  Beguincs ;  but 
were  more  generally  called  Albigenses  and  Walde?ises. 

17.  The  Manicheans.  Priscillianists,  and  all  who  sprang  from 
the  same  original  stock,  agreed  in  one  article,  and  that  was 


222 


CRUELTIES   AND   PERSECUTING 


B.  V. 


CHAP. 
VIII. 


Eccl.  Re- 
searches, 
p.  125. 


Eocl.  HisJ. 
vol .  ii.  p. 
389. 


Eccl.  Re- 
searches, 
p.  160. 

Jones  Chh. 
Hist.  p.  266. 


baptism.  They  all  held  that  the  Catholic'corporation  was  not  a 
church  of  Christ,  and  they  therefore  re-baptized  such  as  had  been 
baptized  in  that  community,  before  they  admitted  them  into  their 
societies  ;  for  this  reason  their  most  common  name  of  distinction 
was  Anabaptists. 

18.  But  by  whatever  names  they  might  be  called  in  different 
countries,  all  such  as  renounced  the  papal  superstition,  and 
placed  religion  in  the  practice  of  virtue,  were  the  common  objects 
of  persecution,  to  the  Mother  of  Harlots. 

19.  It  is  truly  astonishing  how  some  ecclesiastical  historians, 
under  the  darkest  period  of  their  Church  history,  have  continued 
to  style  this  the  Christian  Church.,  with  all  her  train  of  vices 
and  cruelties ;  and  on  the  contrary,  have  defamed  and  blackened 
the  characters  of  those  who  bore  a  practical  testimony  against 
this  motley  spectacle  of  vice  and  superstition  as  schismatics^ 
heretics,  and  troublers  of  the  Church.  Instances  of  this  kind  are 
not  uncommon  with  Mosheim. 

20.  MosJieim,  and  after  him  Hobiuson,  has  given  a  fair  des- 
cription of  what  the  state  of  this  Church  was  at  the  early  period 
of  the  third  century.  "  The  most  respectable  writers  of  that  age, 
have  put  it  out  of  the  power  of  an  historian  to  spread  a  veil  over 
the  enormities  of  ecclesiastical  rulers.  By  a  train  of  vices  they 
were  sunk  into  luxury  and  voluptuousness,  puffed  up  with  vanity, 
arrogance  and  ambition,  possessed  with  a  spirit  of  contention  and 
discord,  and  addicted  to  many  other  vices.  The  effects  of  a  cor- 
rupt ambition  were  spread  through  every  rank  of  the  sacred 
order." 

21.  This  is  the  Church  which  the  Manicheans,  Novatians  and 
other  heretics  so  much  troubled  in  the  third  century,  and  con- 
tinued to  trouble  in  the  succeeding  centuries.  And  if  such  was 
her  corrupt  state  at  the  early  period  of  the  third  century,  what 
must  she  have  been  in  the  tenth  ? 

22.  Mosheim  says,  "  The  clergy  were,  for  the  most  partj  a 
worthless  set  of  men,  equally  enslaved  to  sensuality  and  super- 
stition, and  capable  of  the  most  abominable  and  flagitious  deeds. 
The  pretended  chiefs  and  rulers  of  the  universal  church,  indulged 
themselves  in  the  commission  of  the  most  odious  crimes,  and 
abandoned  themselves  to  the  lawless  impulse  of  the  most  licen- 
tious passions  without  reluctance  or  remorse,  and  whose  spiritual 
empire  was  such  a  diversified  scene  of  iniquity  and  violence,  as 
never  was  exhibited  under  any  of  those  temporal  tyrants,  who 
have  been  the  scourges  of  manldnd." 

23.  Robinson,  speaking  of  the  supreme  rulers  of  this  universal 
church,  the  bishops  oi  Rome  in  particular,  says,  "  Of  the  sinners 
it  may  truly  be  afl&rmed,  that  they  were  sinners  of  size;  for  it 
would  be  difficult  to  mention  a  crime  which  they  did  not  commit." 
"All  historians"  says  Jones,  "civil  and  ecclesiastical,  agree  in 


B.  V.  WARS   OF   THE   BEAST.  223 

describing  the  tenth  century  of  the  Christian  era,  as  the  darkest     ^|^^' 
epoch  in  the  annals  of  mankind ^  . '. — 

24.  Mosheim  says,  "  The  history  of  the  Roman  pontiffs  that 

lived  in  this  [tenth]  century,  is  a  history  of  so  many  monsters,   Ecei.  Hist, 
and  not  of  men,  and  exhibits  a  horrible  series  of  the  most  flagiti-  390. 
ous,  tremendous,  and  complicated  crimes,  as  all  writers  unani-  ^'^"'"■'y 
mously  confess."     The  Greek  church  in  profligacy  and  corruption 
was  not  far  behind. 

25.  The  same  learned  writer  instances  the  example  of  Theophy- 
lact,  patriarch  of  Constantinople.  "  He  sold  every  ecclesiastical 
benefice,  as  soon  as  it  became  vacant.  Had  in  his  stable  above 
two  thousand  hunting  horses,  which  he  fed  with  pignuts,  dates, 
dried  grapes,  figs  steeped  in  the  most  exquisite  wines,  to  all 
which  he  added  the  richest  perfumes,  &c.,  &c."  What  a  Chris- 
tian patriarch !  what  a  Christian  leader!  and  what  a  Christian 
Chiirch  that  must  be  ! 

26.  In  the  year  1162,  Lewis  VII,  the  king  of  France,  and  Mii.ch  iv. 
Henry  II,  king  of  Engla?id  walked  one  on  each  side  of  the  p- 63.  vol. 
Pope,  holding  the  bridle  of  his  horse,  and  conducted  him  to  his 
habitation,  "exhibiting,"  says  Baronius,   (the  papal  historian) 

"  a  spectacle  most  grateful  to  God,  to  angels,  and  to  men  !" 

27.  But  this  truly  exhibited  the  enormous  height  of  that 
arrogant  pride,  and  idolatrous  homage  to  the  beastly  power  of 
man,  which  was  the  distingishing  characteristic  of  that  age,  of 
which  the  same  writer  owns,  that'^t  was  an  "  2?-ow  age,  barreii  of 
all  goodness;  aleaden  age,  aboundi?ig  in  all  wickedfiess.'^  (See 
book  IV.  ch.  iii.  v.  15.)  Such  is  the  glaring  inconsistency  of  all 
those  writers,  who  labor  to  prove  that  a  Church  of  Christ  ever 
existed  amidst  this  horrid  and  abominable  kingdom  of  antichrist. 

28.  Such  was  the  power  of  the  popes  over  the  princes  of  the 
cartli;  and  such  too  was  the  power  of  these  princes  over  the 
lives  and  fortunes  of  their  fellow  beings.     By  the  cruel  decrees 
of  the  aforesaid  Lewis  and  Henry,  in  the  latter  part  of  this 
century,  the   heretics   of  France,  under   different  names,  (but 
commonly  called  Albige?ises,)  "were  exposed  to  a  persecution  as  Mil.  Hist, 
cruel  and  atrocious  as  any  record  noted  in  history:  "  thousands  ^of'^j]:^*' 
suffered  by  the  most  reproachful  and  cruel  tortures,  by  hanging,        •■ 
burning,  &c. 

29.  Now  if  this  was  an  "  iron  age,  barren  of  all  goodness,  and 
abounding  in  all  manner  of  wickedness ;  "  if  the  vices  and 
crimes,  and  wickedness  of  the  popes;  the  bishops,  and  rulers  of 
the  church,  in  this  century,  were  "  as  deep  and  atrocious  as 
language  can  paint ;  "  if  the  ^^  whole  church^''  was  corrupt ;  all 
of  which,  "both  civil  and  ecclesiastical  history,  authentically 
declare"  every  "reasonable  man"  must  see  and  be  convinced 
that  this  church  was  not  the  true  Church  of  Christ,  but  the 
church  of  antichrist  1  the  church  of  Satan ! 


224 


CRUELTIES    AND    PERSECUTING 


B.  V. 


CHAP. 
VIII. 


Century 
XIII. 


Mil.  Hist, 
p  G5,  &  104. 
vol.  ii. 


Rev.  xvii. 


Eecl.  Re- 
searches, 
p. 144. 


Century 

XIII. 

rbid.p.412. 


30.  And  consequently  that  this  church  of  Satan,  could,  by 
no  means  whatever,  nor  by  any  monks  or  missionaries  of  -what- 
ever name,  class,  or  denomination,  propagate  the  true  and  saving 
Gospel  of  Jesus  Christ  among  any  of  the  nations  of  the  earth, 
either  barbarous  or  civilized. 

31.  But  after  all  those  terrible  persecutions,  by  the  decrees  of 
popes  and  emperors  before  mentioned,  finding  that  heretics  in- 
creased, pope  Innocent,  in  the  year  1204,  instituted  the  bloody 
inquisition.  "He  authorized  certain  monks  to  frame  the  process 
of  that  court,  and  to  deliver  the  supposed  heretics  to  the  secular 
power. 

32.  The  beginning  of  thi.s  thirteenth  century,  saw  thousands 
of  persons  hanged  or  burned  by  these  diabolical  devices  !  By 
bloody  wars  and  conquests  in  this  century,  nations  were  forced 
to  receive  the  name  of  Christ."  And  as  Milner  truly  shows 
"  the  papal  power,  at  this  time,  ruled  with  absolute  dominion." 

83.  This  is  the  description  and  character  of  that  spiritual 
empire,  that  Christia?i  Church,  most  impiously  so  called.  It  is 
the  character  of  the  great  whore,  who  sat  upon  many  waters, 
ruling  the  nations,  with  whom  the  kings  of  the  earth  committed 
fornication,  and  with  whose  wine  of  fornication  the  inhabitants 
of  the  earth  were  made  drunk.  Her  gilded  cup,  her  specious 
and  alluring  profession,  was^w//  of  ahominations  and  Jilt hiness  of 
her  fornication.  She  was  the  MOTHER  OF  HARLOTS  AND 
ABOMINATIONS  OF  THE*EARTH.  She  was  drunk  with 
the  hlood  of  the  saints,  and  with  the  blood  ofihe  martyrs  of  Jesus. 

34.  Yet  those  nonconformists ,  who  would  not  be  intoxicated 
with  the  wine  of  the  filthiness  of  her  fornication  must  needs  be 
called  heretics,  the  only  fit  objects  of  revenge  and  destruction. 
In  the  progress  of  this  beastly  power,  "  all  places  of  worship  were 
taken  from  heretics,  and  they  punished  for  holding  Conventicles, 
though  they  held  them  in  forests,  and  dens,  and  eaves  of  the 
earth." 

35.  But  in  this  spiritual  empire  of  iniquity,  the  ruling  party 
from  the  beginning,  "declared  themselves  the  oiily  Christians, 
for  the}'  believed  the  Trinity,  and  all  the  rest  were  heretics, 
bound  over  to  present  and  eternal  perdition,"  Notwithstanding, 
thousands  (says  Robinson,)  set  all  penalties  at  defiance,  and  lived 
and  died,  as  their  own  understandings  and  consciences  com- 
manded them,  in  the  practice  of  heresy  and  schis?n.'' 

36.  "In  they  year  1210,  these  noncojiformist s  had  become  so 
numerous,  and  so  odious,  that  Ugo  or  Hugh,  the  old  bishop  of 
Ferrara,  obtained  an  edict  of  the  emperor  Otho  IY,  for  the 
suppression  of  them.  Five  years  after,  pope  Innocent  III, 
held  a  council  at  the  Lateran,  and  denounced  anathemas  against 
heretics  of  all  descriptions,  and  against  the  lords  and  their  bailiflfs, 
who  suffered  them  to  reside  on  their  estates." 


B.  V.  WARS   OF   THE   BEAST.  225 

37.  Men    of  continual    employment  were    now   in   quest    of     SJjf,^' 
heretics ;  bound  by  an  oath,  to  seek  for  them  in  towns,  houses, 


cellars,  woods,  caves  and  fields,  and  to  purge  the  provinces  from  Ecci.Hist. 
these  enemies  of  the  Catholic  faith.     Besides,  in  every  city,  a  201.  noie 
council  of  inquisitors  was  erected,  consisting  of  one  priest  and   '•"■'■ 
three  laymen. 

38.  As  early  as  the  year  1233,  that  bloody  court  called  the 
Inquisition,  had  a  permanent  establishment  in  Spain  and  France, 
which  in  its  progress  heightened,  to  the  utmost  degree,  the 
crimson  color  of  that  bloody  beast,  who  instituted  it,  and  the 
infernal  rabble  by  whom  it  was  executed,  who  made  it  the  sole, 
business  of  life  to  steal,  to  kill,  and  to  destroy. 

30.  "In  the  kingdom  of  Castile  and  Aragon,  there  were  Ecei. Re- 
eighteen  inquisitorial  courts ;  having  each  of  them  its  counsellors,  p^ 'slsi.*^*' 
termed  apostolical  inquisitors;  its  secretaries,  Serjeants,  and 
other  officers.  And  besides  these,  there  were  twenty  thousand 
familiars  dispersed  throughout  the  kingdom,  who  acted  as  spies 
and  informers,  and  were  employed  to  apprehend  all  suspected 
persons,  and  to  commit  them  for  trial  to  the  prisons  which  be- 
longed to  the  Inquisition.''^ 

40.  "By  these  familiars,  persons  were  seized  on  bare  sus- 
picion ;  and  in  contradiction  to  the  common  rules  of  law,  they 
were  put  to  the  torture,  tried  and  condemned  by  the  inquisitors, 
without  being  confronted  by  their  accusers,  or  with  the  witnesses 
on  whose  evidence  they  were  condemned." 

41.  "  The  punishments  were  more  or  less  dreadful,  according  to 
the  caprice  and  humor  of  the  judges.  The  unhappy  victims  were 
either  strangled,  or  committed  to  the  flames,  or  loaded  with 
chains  and  shut  up  in  dungeons  during  life.  Their  efi"ects  were 
confiscated,  and  their  families  stigmatized  Avith  infamy." 

41.  "Authors  of  undoubted  credit  affirm,  and  without  the  ibi.i.  p.  249. 
least  exaggeration,  that  millions  of  persons  have  been  ruined  by 
this  horrible  court.  Moors  were  banished,  a  million  at  a  time  ; 
six  or  eight  hundred  thousand  Jetvs  were  driven  away  at  once, 
and  their  immense  riches  seized  by  their  accusers,  and  dissipated 
among  their  persecutors." 

43.  "Heretics  of  all  ranks  and  of  various  denominations  were 
imprisoned  and  burnt,  or  fled  into  other  countries.     This  horri- 
ble  court  (says  Robinson,)  is  styled  by  a  monstrous  abuse  of 
words,    '■'■The   Holy  aiid   Apostolic   court  of  Inquisition.''^ 
Newton  says,  "  It  is  enough  to  make  the  blood  run  cold,  to  read  j^jg^  ^^ 
of  the  horrid  murders  and  devastations  of  this  time ;  how  many  Proph.  vol. 
of  these  poor  innocent  Christians  [i.e.  heretics]  were  sacrificed  to  175.'      ' 
the  blind  fury  and  malice  of  their  enemies  !   It  is  computed  by 

Mede,  from  good  authorities,  that  in  France  alone  were  slain  a 
million.'''' 

44.  "Against  the  Waldenses,  (says  TAcmtzz^s  a  popish  historian,) 


226 


CRUELTIES  AND  PERSECUTING,  &C. 


B.Y. 


Century 
XIV. 


CHAP,  when  exquisite  punishments  availed  little,  and  the  evil  was  ex- 
'  asperated  by  the  remedy  which  had  been  unseasonably  applied, 
and  their  number  increased  daily,  at  length  complete  armies 
were  raised;  and  a  war,  of  no  less  weight  than  what  our  people 
had  before  waged  against  the  Saracens,  was  decreed  against 
them.  The  event  of  which  was,  that  they  were  rather  slain,  put 
to  flight,  spoiled  every  where  of  their  goods  and  dignities,  and 
dispersed  here  and  there,  than  that  convinced  of  their  error  they 
repented." 

45.  "The  Waide7ises  and  Albige7ises heing  persecuted  in  their 
own  country,  fled  for  refuge  into  foreign  nations,  some  into 
Germany,  and  some  into  Britain.  In  Germany  they  grew  and 
multiplied  so  fast,  notwithstanding  the  rage  and  violence  of 
croisaders  and  inquisitors,  that  at  the  beginning  of  this  [four- 
teenth] century,  it  is  computed,  that  there  were  eighty  thousand 
of  them  in  Boheniia,  Austria,  and  the  neighboring  territories." 
Yet  comparatively,  but  few  escaped  the  rage  and  fury  of  the 
bloody  inquisitors. 
Jones' chh  46.  According  to  Jones,  when  the  Catholic  champions  were 
His.  p.  371.  evidently  baflied  by  argument  in  a  conference  which  they  had 
agreed  upon  with  these  (harmless)  people,  the  papal  armies  of 
pope  Innocent,  the  bloody  founder  of  the  horrible  Inquisition, 
"  advanced  \ipon  them,  and,  by  fire  and  faggots,  instantly  decided 
all  the  points  of  controversy,  and  destroyed  above  200,000  of 
them,  within  the  short  space  of  a  few  months."  Such  was  the 
horrid  cruelty  of  that  monstrous  wretch,  who,  with  blasphemous 
efi'rontery,  assumed  the  name  of  Innocent. 

47.  "  There  arose  in  this  century,  various  sectaries,  besides  the 

Walde7ises  and  Albigenses,  vrho  were  cruelly  persecuted,  both  by 

popes  and  emperors."     These  sectaries  went  by  various  names, 

jviii. ch        i'l   difl"erent    countries.      "It   is   certain"  Milner   says,    "that 

Hist.  p.  103.  there  were  many  societies  of  persons  in  this  century,  called  Beg- 

hards,  Berguines,  Lollards,  Brethroi  of  the  Free  Spirit,  FlageU 

lents,  ^c,  who  suffered  extremely  from  the  iron  hand  of  power." 

So  ends  the  thirteenth  century,  and  begins  the  fourteenth. 


B.  V. 


PROXIMATE  CAUSES  OF   THE  REFORMATION. 


227 


CHAPTER  IX. 


THE  PROXIMATE  CAUSES  OF  THE  REFORMATION. 

About  tlie  middle  of  this  fourteenth  century,  John  Wickliffe 
began  to  oppose  the  papal  religion,  and  the  power  of  the  pope, 
and  gained  many  followers,  called  Lollards,  who  suflfered  nfucli 
persecution  from  the  papists.  But  the  labors  of  Wickliffe,  and 
his  followers,  and  those  cruel  persecutions,  began  to  open  the 
eyes  of  rational  minds,  and  produced  divisions  in  the  Catholic 
world  ;  hence  he  was  called  the  morning  star  of  the  Reformation. 

2.  "  In  a  space  of  scarce  thirty  years,  the  Inquisition  de- 
stroyed, by  various  kinds  of  tortui'e,  07ie  hundred  and  fifty  thou- 
sand Christians;"  [i.e.  heretics,  such  as  Catholics  generally  call 
fanatics,  or  i:>erso'ns  disordered  in  their  brains.^  Then,  how 
many  millions  may  we  suppose  it  destroyed,  in  the  course  of  200 
years,  and  more,  from  the  period  of  its  first  institution. 

3.  "From  the  first  institution  of  the  Jesnits  to  the  year  1580, 
that  is,  in  little  more  than  thirty  years,  nine  hundred  thousand 
[i-eputed  heretics]  were  slain.  In  the  Netherlands  alone,  the 
duke  of  Alva  boasted,  that  within  a  few  years,  he  had  despatched 
to  the  amount  of  thirty-six  thousand  souls,  and  those  all  by  the 
hand  of  the  common  executioner." 

4.  It  is  therefore  a  just  remark  of  Newtoii,  that,  "If  Rome 
Fagan  hath  slain  her  thousands  of  innocent  Christians,  [i.e.  here- 
tics^ Rome  Christian  [Rome  antichrist ia7i\  hath  slain  her  ten 
thousands.  For  not  to  mention  other  outrageous  slaughters  and 
barbarities,  the  croisades  against  the  Waldenses  and  Albigenses, 
the  murders  committed  by  the  duke  of  Alva  in  the  Netherlands, 
the  massacres  in  France  and  Ireland.,  will  probably  amount  to 
above  ten  times  the  number  of  all  the  Christians  slain  in  all  the 
ten  persecutions  of  the  Roman  emperors  put  together." 

5.  Thus  we  see  that  this  universal  bishop,  this  infallible 
judge  of  all  controversies,  this  sovereig7i  of  kings  and  disposer  of 
kijigdoms,  this  vicegereyit  of  Christ  and  God  upon  earth,  has 
plainly  manifested  his  diabolical  nature  by  his  furious  and  infer- 
nal works.  And  thus  this  Mother  of  all  abominations,  has  evi- 
dently exposed  her  scarlet  color,  by  the  millions  whom  she  hath 
persecuted  v.7ito  death  by  every  mode  of  torture.  Is  it  not  then 
astonishing  beyond  all  measure,  that  any  should  yet  be  so  blind 
as  to  imagine,  that  the  pure  Gospel  and  Spirit  of  Christ  could  be 
conveyed  to  future  ages  through  such  a  medium  ? 

6.  But  these  horrid  enormities  could  no  longer  be  endured  by 
mankind,  and  hence  began  to  alarm  the  more  humane  minds 


CHAP.  IX. 

Century 
XIV. 
Mil.  Chh. 
Hist,  vol.ii. 
p.  121-145, 
(kc. 


Diss  ou 
Proph  vol. 
ii.  p.  196. 


Ibid.  p.  223. 


228 


PROXIMATE  CAUSES  OF  THE  REFORMATION. 


B.  V. 


CHAP.  IX. 


Mil.  Chh. 
Hist.  vol.  ii. 
from  ]),  162, 
to  p.  196. 


Mil.  Chh. 
Hist.  vol.  ii. 
p.  168. 


Ihid  p  190, 
191. 


among  men,  who  thereupon  set  about  contending  for  their  rights : 
this  produced  bitter  dissensions,  and  caused  continual  divisions 
and  bloody  wars  in  the  Catholic  dominions  for  many  years.  And 
so  ends  the  fourteenth  century ;  but  the  false  church,  false 
doctrines,  and  tyrannical  dominions  of  antichrist,  is  not  here 
ended. 

7.  Early  in  the  fifteenth  century,  ecclesiastical  corruptions  had 
increased  to  an  intolerable  magnitude ;  and  Christendom  had  been 
distracted  nearly  forty  years,  by  a  schism  in  the  popedom. 
"  Three  popes,  or  pretenders  to  the  chair  of  St.  Peter,  severally 
laid  claim  to  iiifallibility,''''  (as  Milner  terms  it,)  "and  of  their 
vain  contest  there  seemed  no  end.  To  settle  this  dispute,  and  to 
restore  peace  to  the  church,  [peace  to  what  church  ?]  and  root 
out  heretics,  was  the  most  urgent  concern  of  the  council  of  Con- 
stance,  which  was  assembled  in  1414.  This  council  was  compo- 
sed of  all  the  dignified  characters  of  Europe.  The  result  was, 
that  the  three  contending  popes  were  deposed,  and  a  new  pope 
elected. 

8.  "  All  the  dignified  orders  in  Europe  there  assembled 
together,  (says  Milncr,)  had  not  sufiicient  spirit  and  integrity  to 
punish  crimes  of  the  most  enormous  nature.  Yet  they  could  burn 
without  mercy,  those  whom  they  deemed  heretics,  though  men  of 
real  godliness. 

9.  "  Previous  to  this  period,  John  Huss  and  Jerome  of  Prague, 
had  for  a  considerable  time  preached  in  Bohemia,  against  the 
Catholic  doctrines,  and  the  abuses  oi papal  power,  and  had  gained 
great  numbers  of  followers." 

10.  But  by  the  decrees  of  this  corrupt  and  horrible  council  of 
antichrist,  "these  two  renowned  preachers,  and  advocates  of  the 
rights  of  conscience,  were  condemned  as  heretics,  and  perished  in 
ihejlames,  although  they  had  the  promise  of  protection  from  the 
emperor  of  Germany,  their  sovereign,  which  he  basely  violated. 
And  by  the  same  wicked  spirit,  which  governed  the  council,  thou- 
sands upon  thousands  of  honest,  upright  persons,  had  to  suifer 
ignominious  deaths." 

11.  "The  sovereign  aforesaid,  was  the  emperor  Sigismund, 
who  presided  in  this  council,  and  was  notorious  for  duplicity  and 
hypocritical  profession  ;  he  and  his  consort  Barba,  both  attended 
the  religious  ceremonies  of  this  council;  both  were  infamous  by 
lewdness;  yet  he  in  feigned  devotion,  in  a  deacon's  habit,  read 
the  Gospel,  while  the  pope  celebrated  mass." 

12.  Of  those  "dignitaries"  assembled  at  Constance,  Milner 
says,  "Many  of  them  practised  the  foulest  abominations,  and 
were  ready  to  burn  in  the  flames,  as  heretics,  any  person  who 
cast  a  censure  upon  their  principles  and  practice." 

13.  Now  if  this  council,  composed  of  the  highest  church  digni- 
taries of  all  Europe,  with  all  its  wickedness  and  abominations, 


B.  Y. 


PROXIMATE  CAUSES  OF  THE  REFORMATION. 


229 


Century 
XV. 


together  with  all  its  barbarous  and  unrighteous  decrees,  does  chap,  ix. 
not  prove  that  antichrist  had  the  entire  dominion  in  the  (pro- 
fessed) Christian  world,  and  that  the  Church  of  Christ  did  not 
exist  upon  earth,  then  the  sanctuary  of  the  saints  was  never 
"  trodden  und.er  foot,^^  and  the  testimonies  of  the  Prophets,  of 
Christ  and  his  Apostles,  are  all  egregious  falsehoods.* 

14.  But  the  conduct  of  the  emperors  and  council  aforesaid,  in 
putting  to  death  the  two  leaders,  {John  Huss  and  Jerome,)  who 
were  characters  of  extraordinary  talents,  and  whom  the  Bohemi- 
ans looked  upon  as  true  defenders  of  their  rights  and  liberties, 
so  enraged  them,  that  they  were  driven  to  desperation,  and  took 
up  arms  in  their  own  defence,  against  the  emperor  and  persecu- 
ting power. 

15.  But  though  they  were  eventually  overpowered  by  superior 
force,  yet  the  schism  was  never  healed,  but  continued  to  extend, 
and  became  one  main  source  of  the  Eeformation.  Similar  scenes 
of  persecuting  violence  and  enormities  were  enacted,  one  after 
another,  through  this  century. 

16.  So  long  as  the  leaders  of  this  beastly  and  blood-stained 
hierarchy  had  the  power,  so  long  they  unrelentingly  used  it,  to 
persecute  and  destroy  every  person  who  had  virtue  enough  to 
abstain  from,  and  oppose  their  pernicious  dogmas,  and  horrid  and 
filthy  abominations. 

17.  There  was  no  place  left  for  the  exercise  of  real  virtue, 
without  facing  death  in  its  most  frightful   forms.     About  the 
close  of  this  century,  the  Jews,  to  the  number  of  a  million,  were 
banished  from  Spain;  and  the  dreadful  suiTerings,  misery  and  Century 
destruction  which  they  endured,  can  hardly  be  conceived  by  the   ^^' 
mind  of  man. 

18.  Near  the  same  time  Jerome,  an  Italian  monk,  and  zealous 
preacher,  with  two  of  his  companions,  Dominic  and  Sylvester,   Mii.chh. 
though  Catholics,  by  the  influence  of  the  pope's  legate,   were  voT.ii. 
burnt  for  heresy  at  Florence,  because  they  preached  doctrines  too 
virtuous  to  suit  the  profligate  papal  court. 

19.  Previous  to  this,  Thomas  Rheden,  a  Frenchman,  and  even 

•According  to  the  aceoant  given  by  Jones,  it  appears  that  the  principles  of  an- 
tichrist iti  perfidious  duplicity,  shameful  hypocric}',  and  enormous  unrelenting 
cruelty,  had  reached  the  utmost  height  in  this  C02incil  of  Constance  which  human 
nature  is  capable  of  exhibiting  !  And  its  "grotesque"  and  ridiculous  composi- 
tion is  thus  stated  by  Fox:  "There  were,"  says  he,  "archbishops  and  bishops  346; 
abbots  and  doctors  564:  princes,  dukes,  earls,  knights,  and  squires  16,000;  pros- 
titutes 450;  barbers  600;  musicians,  cooks,  and  jesters  320." 

What  a  Christian  council!  or  rather,  what  an  awful  spectacle  in  the  name  of 
Christian'.  No  wonder  that  by  their  influence,  multitudes  of  the  most  virtuous 
people  were  murdered  in  the  most  horrible  manner !  And  these  inhuman  princi- 
ples were  followed  up  by  their  successors,  and  produced  some  of  the  most  barbarous 
acts  recorded  in  the  history  of  mr.n.  Such  as  to  cause  many  innocent  infants  with 
their  mothers,  to  be  frozen  to  death — and  of  those  who  had  fled  into  their  caves  at 
the  tops  of  the  mountains — 400  children  were  suffocated  by  fire  and  smoke,  in  their 
cradles;  and  thus  exterminating  a  whole  settlement  of  virtuous  people,  men,  wo- 
men, and  children.     (See  Jones'  Chh.  Hiytory,  pages  432,  435,  and  436.)    . 


10 


230  PROXIMATE  CAUSES  OP  THE  REFORMATION.  B.  V. 

CHAP.  IX.  a  Carmelite  friar,  wlio  came  to  Rome,  in  hopes  of  improving  his 
understanding  in  religious  concerns,  being  surprised  at  the  enor- 
mous corruptions  of  that  '■'■venal  city,^''  of  which  he  had  before 
no  conceptions,  bore  an  open  testimony  to  the  truth,  not  against 
the  Catholic  religion,  but  against  its  corruptions;  but  he  thereby 
incurred  the  hatred  of  the  ruling  powers,  and  was  burnt,  four 
years  after  his  arrival  at  Rome." 

Ecci. Re-         20.  "That  kind  of  religion  (says  Robinson)  which  the  Catho- 

^"^soi*^*'  ^^'^^  always  propagated,  ought  to  be  considered  as  it  really  is,  not 
merely  a  religion,  but  as  a  species,  of  government,  including  in 
it  a  set  of  tyrannical  maxims,  injurious  to  the  lives,  liberties  and 
properties  of  citizens  in  a  free  state,  and  all  tending  to  render 
the  state  dependent  on  a  faction  called  the  Church,  governed 
from  age  to  age  by  a  succession  of  priests." 

21.  And  such,  we  may  say,  was  that  kind  of  priesthood  by 
which  the  Catholic  church  was  organized  and  ruled,  from  the  be- 

Acts,  viii.     ginning  according  to  their  degree  of  power  and  influence.     Shno7i, 

^-  the  sorcerer,  bewitched  the  people,  giving  out  that  himself  was 

some    great  one,  when  therefore,  under  his  lucrative   motives, 
he  professed  to  be  a  Christian,  he  was  antichrist  in  the  seed. 

3  John,  9,  22.  Diotrephes  was  a  Catholic  priest — antichrist  in  the  blade 
— he  loved  to  have  the  pre-eminence ;  he  could  not  reall}^  perse- 
cute, but  he  prated  with  malicious  words  against  the  heretic  John 
and  his  brethren,  and  cast  them  out  of  the  Church.  Councils 
are  but  a  larger  growth  from  the  same  diabolical  root,  they  are 
rulers  without  dominion,  rnquisitors  without  an  Inquisition,  and 
may  be  justly  called  antichrist  in  the  ear. 

Ecci.  Re-  23.  "  Sijnods  of  three  or  four  bishops,  framing  creeds  or  canons 
for  conscience,  and  attaching  to  a  breach  of  them  ideas  of  guilt, 
differ  from  the  Inquisition  only  as  a  spark  of  fire  differs  from  a 
city  in  a  blaze."  Thus  from  prating  they  proceed  to  solemn 
anathemas,  which  happily,  cannot  yet  effect  the  ruin  of  the  dis- 
senter. Great  Ones,  however,  go  onto  adopt  Great  Words, 
and  as  their  numbers  and  authority  increase,  they  grasp  the  effec- 
tual power  to  control  the  faith  of  mankind,  and  form  an  Inquisi- 
tion in  their  dire  decrees. 

24.  "  Their  language  used  to  be,  when  they  could  do  no  bet- 
ter, ^' If  a7iy  person,  king,  nobleman,  prelate,  priest,  mo?iJi,  or 
any  of  inferior  rank,  native  or  foreigner,  shall  at  any  time  deny 
this  creed,  or  disobey  these  canons,  may  he  be  numbered  with  J^c- 
das,  Dathan  and  Abiram;  may  all  his  limbs  be  broken  ;  may 
his  eyes  be  plucked  out ;  may  his  entrails  be  torn  out  of  him  ; 
may  he  be  smitten  loith  the  leprosy,  and  other  diseases  from  the 
crovm  of  his  head  to  the  sole  of  Kis  foot  ;  and  may  he  suffer  the 
pain  of  eternal  damnation  with  the  devil  and,  his  angels.'''' 

Ibid.  p.2oi.  25.  "  AVhen  the  inquisitors  burnt  thirty,  sixty,  ninety  here- 
tics at  a  time: — stained  the  walls  of  their  torture  rooms  with 


searches 
p.  250. 


B.  V.    PROXIMATE  CAUSES  OP  THE  REFORMATION.  231 

liuman  blood ; — while  they  clothed  the  wretched  sufferers  with  ciiap.ix. 
habits  and  caps,  on  which  were  represented  devils  and  fiames, 
what  did  they  more  than  finish  and  color  a  picture  of  which  the 
most  ancient  and  sanctimonious  Synods  had  given  them  a  sketch ; 
a  picture  when  finished,  so  dreadful,  that  even  the  artists  shud- 
dered at  the  sight  of  their  own  work !  An  inquisitor  calls  it, 
Horrendum  et  tremendum  spectaculum  !  A  horrid  and  treviend.- 
ovs  spectacle  I  but  liberal  men  (says  Robinson,)  have  hardly  words 
to  express  their  abhorrence  of  it." 

26.  Here  this  great  fabric,  which  the  enemy  of  God  and  man 
had  been  laboring  to  establish  ever  since  the  fall,  seems  to  have 
attained  its  greatest  height;  and  here  it  would  seem  that  the 
councils,  decrees,  and  prayei's  of  the  whole  Catholic  priesthood 
had  their  most  desirable  accomplishment. 

27.  And  what  more,  in  reality,  could  their  Lord  God  the  Pope, 
and  his  subordinate  legions  have  done,  in  answer  to  their  impious 
wishes,  than  to  personate  the  devil  and  his  angels,  in  torment- 
ing those  inoffensive  heretics,  with  all  manner  of  torture,  as  long 
as  they  had  it  in  their  power  ? 

28.  But  high  as  this  Babel  of  confusion  had  arisen,  under  the 
reign  of  emperors  and  popes,  by  the  labors  of  false  teachers, 
vain  philosophers,  lordly  bishops,  monks,  friars,  and  the  whole 
infernal  rabble ;  yet  its  builders  were  far  from  being  satisfied. 
Even  in  their  greatest  victory  over  heresy,  and  the  most  absolute 
uniformity  that  they  could  possibly  attain,  the  lordly  prelates 
looked  upon  their  established  hierarchy  to  be  quite  imperfect, 
and  groaned  for  an  opportunity  of  wresting  the  i-eins  of  govern- 
ment out  of  the  hands  of  their  Lord  God,  in  order  to  reform  and 
complete  the  work. 

29.  The  fact  was,  their  mock  institutions  of  celibacy,  and  their 
numerous  orders  of  monkery,  had  opened  such  an  ocean  of  de- 
pravity and  corruption,  and  the  earth  was  so  overrun  with  sanc- 
timonious debauchees,  and  hypocritical  prostitutes,  whose  rage  for 
orthodoxy  had  become  so  excessive,  and  went  so  effectually  to 
extirpate  every  honest  citizen  from  the  earth,  that  it  became 
absolutely  necessary  for  civil  rulers  to  interpose  for  the  preserva- 
tion of  mankind,  and  rescue  the  world  from  speedy  and  final  ruin. 

30.  But  without  some  religious  pretext,  the  devotees  of  papal 
power  would  have  remained  forever  deaf  to  the  voice  of  reason ; 
hence  the  most  discerning  among  the  priesthood,  who  perceived 
the  necessity  of  a  revolution,  were  ready,  as  soon  as  opportunity 
offered,  to  furnish  the  rulers  of  the  earth  with  a  new  scheme  of 
religion,  as  the  mainspring  of  their  reforming  enterprise. 

SI.  Schisms  were  common  in  the  Catholic  Church.  Many,  at 
different  periods,  had  grown  weary  of  the  superstitious,  and 
bloody  religion  of  the  priests,  had  protested  against  it,  and 
adopted  sentiments  and  manners  better  suited  to  honest  citizens 


232  PROXIMATE  CAUSES  OF  THE  REFORMATION.    B.  V. 

CHAP  IX.  of  the  eartli.     Such  had  laid  a  sufficient  foundation  for  an  appeal 
to  patriarchal  authority  in  favor  of  a  revolution. 

32.  Sufficient  matter  was  also  furnished  for  an  enterprizing 
priesthood  to  form  a  new  system  of  orthodoxy,  more  rational  and 
consistent  in  the  eyes  of  a  long  deceived  multitude,  than  bare- 
faced popery,  obscene  Tnonkei-y,  and  the  barbarous  inqiiisitton ; 
and  thus  to  revive  and  continue,  under  a  new  dispensation  of 
civil  and  religions  government,  the  dark  and  deplorable  reign  of 
antichrnt. 

33.  Thus  closes  the  fifteenth  century,  with  a  professed 
Catholic  or  universal  "  Church  of  Christ,''''  full  of  all  the  tilthiness 
of  her  fornications,  replete  with  cruelties,  and  effectually 
crimsoned,  with  the  blood  of  martyrs. 

34.  But,  from  the  horrid  cruelties,  avarice,  hitter  animosities, 
and  clashing  parties,  in  that  false  and  corrupt  church,  the 
materials  were  prepared  for  a  grand  division  in  the  Catholic 
world,  in  the  next  century,  by  which  the  power  and  dominion  of 
the  beast,  was  broken  in  pieces,  and  thus  was  prepared  the  way 
for  innumerable  other  divisions,  whereby  liberty  advanced,  and 
the  human  family  became  more  free  to  think  and  act,  according 
to  the  dictates  of  their  own  understanding. 


THE    TESTIMONY 


CHRIST'S  SECOID  APPEARII&. 


BOOK  VI. 


THE  GRAND  DIVISION  IN  THE  KINGDOM  OF  ANTICHRIST, 
CALLED  THE  REFORMATION. 


CHAPTER  I. 

THE   CAUSE   AND    FIRST  MEANS  OP   REFORMING  THE  CATHOLIC 

CHURCH. 

A  REFORMATION  of  the  doctrines,  worship,  discipline,  and  gov-    chap.  i. 
ernment  of  the  corrupt  body,  church,  or  kingdom  of  antichrist, 
and  a  restitution  of  all  that  order  and  glory,  which  God  by  his 
holy  Prophets  promised  to  accomplish  in  the  latter-day,  are  two 
very  diiferent  things. 

2.  It  has  been  made  manifest,  that  the  faith,  order,  and  power, 
together  with  the  whole  truth  and  simplicity  of  the  true  and  gen- 
uine Church  of  Christ,  was  totally  supplanted  and  trodden  under 
foot  by  this  false  and  corrupt  church ;  and  no  promise  either  of  a 
reformation  or  restitution  of  the  false  was  ever  given ;  but  a  full 
restitution  of  the  true  was  promised,  though  not  to  take  place 
until  Christ  should  make  his  second  appearance. 

3.  Therefore,  what  has  generally  passed  under  the  name  of  the 
Reformation,  implies  no  other  alteration  in  the  church  that  then 
existed,  than  a  mere  change  of  form  ;  and  a  reformation,  or  forming 
a  thing  over  again,  may  either  be  for  the  better  or  for  the  worse. 

4.  The  Protestant  Reformed   Church*  which  took  its  rise 

*  We  haye  used  tbe  term  Protestant  Reformed  Church,  to  include  the  whole  of 
that  divided  and  sub-divided  party  which  separated  from  the  Church  of  Rome,  but 
did  not  really  constitute  a  separate  church  till  after  its  founders  had  entered  that 
protest  against  the  decrees  of  the  Catholic  party,  from  which  protest  the  name 
Protestant  originated.  This  numerous  and  divided  party,  are  usually  sub-divided 
into  the  Lutheran  Church,  and  the  Reformed  Church,  including  all  those  various 
sects  which  exist,  a?  the  fruits  of  the  Reformation ;  but,  as  they  all  admit  of  the 
general  appellation  of  Protestants,  we  think  it  act  improper  to  distinguish  them 
by  the  above  title. 

16 


4 

234  FIRST   MEANS   OF   REFORMING  B.  VI. 

CHAP  I.  early  in  the  sixteentli  century,  is  so  denominated  from  its  first 
founders  'protesting  against  the  authority  and  form  of  govern- 
ment practised  by  the  pope ;  while  they  proceeded  to  build  up 
the  same  people,  in  the  same  rudimental  faith,  upon  another  plan 
of  government. 

5.  And  from  the  fruitful  invention  of  these  reformers  and  their 
successors,  innumerable  forms  of  government  have  been  contrived, 
sects,  parties,  and  churches  formed,  all  differing  from,  and  pro- 
testing against  their  mother  church.,  and  against  each  other ;  yet 
all  pretending  to  be  the  one  Church  of  Christ. 

6.  The  protest  was  by  no  means  entered  against  the  Catholic 
church,  nor  was  her  orthodoxy  ever  called  in  question,  tintil  the 
division  was  completed,  and  the  reforming  party  had  gained  suffi- 
cient strength  to  claim  a  right  to  the  same  power  and  authority 
with  which  the  Church  universal  had  been  vested. 

7.  Nor  even  then,  was  it  ever  maintained,  by  the  pronioters  of 
the  Protestant  cause,  that  the  Catholic  church  was  not  the  true 
orthodox  church  previous  to  this  revolution :  as  may  appear  from 
what  is  stated  by  Dr.  Mosheim,  concerning  Luther,  namely : 

Eccl. His-    that,    "he  separated  himself  only  from   the   Church   of  Rome, 
1°''^''  g'o"      which  considers  the  pope  as  infallible,  and  not  from  the  church, 
considered  in  a  more  extensive  sense ;  for  he  submitted  to  the 
decision  of  the  universal  [or  Catholic]  church,  when   that  deci- 
sion should  be  given  in  a  general  council  lawfully  assembled." 
Hist,  of  8.  Now  this  general  council,  Luther  affirmed  to  be  the  repre- 

Charies  V.    gentativc  of  the  Catholic  church ;  and  therefore  must  have  con- 
122'.  '  sidered  it,  as  representing  the  orthodox  church,  as  much  as  the 

council  of  Nice  had  done ;  so  that  the  protest  in  nowise  respected 
the  church,  but  her  head ;  and  hence  it  necessarily  followed, 
that  the  only  point  to  be  decided  between  the  reforming  party 
and  the  pope,  was.  Who  should  be  the  head;  or  in  other  words, 
Which  of  them  should  be  the  greatest. 

9.  The  kingdom  of  antichrist  was  full  of  animosities  and  divi- 
sions from  the  beginning ;  and  by  those  divisions,  and  a  thirst 
for  temporal  glory  and  dominion,  the  church  that  was  established 
for  the  domineering  party,  by  emperors  and  general  councils,  has 
been  sufficiently  proved  to  be  not  only  false,  but  totally  corrupt 
in  every  part. 

10.  The  first  founders  of  the  Reformation  taught  no  new 
doctrine  different  from  what  had  been  established  in  the  general 
councils  of  this  corrupt  church.  Nor  had  they  any  divine  autho- 
rity for  their  conduct ;  but  were  actuated  by  the  suggestions  of 
their  own  natural  sagacity  and  carnal  wisdom,  as  the  school  phi- 
losophers, emperors  and  popes,  had  been  before  them.  From 
whence,  then,  could  any  Reformation  arise  for  the  better,  to  a 
church  manifestly  false,  and  wholly  corrupt,  both  in  its  head 
and  members?     An  evil  tree  cannot  bring  forth  good  fruit. 


B.   VI.  THE  CATHOLIC  CHURCH.  235 

11.  Hence  we  see  among  the  first  fruits  of  the  Reformation,    chap,  i. 
that,  instead  of  putting  an  end  to  those  scandalous  debates  and 
animosities,  which  had  continued  in  the  church   for  many  ages, 
divisions  and  sectaries  increased  and  multiplied  from  day  to  day. 

This  may  be  seen  in  D?-.  Mosheivi's  introduction  to  his  history  Ecei.  riis- 
on  the  times  of  the  Reformation,  which  he  very  properly  calls,  \IP''  ^' 
titnes  of  discord.     Yet  this  is  denominated  the  Blessed  Refor- 
mation. 

12.  It  is  not  even  pretended  that  the  first  reformers  had  any 
divine  authority  for  their  conduct.  This  is  evident  from  the 
plain  declarations  of  their  most  able  defenders,  who  pointedly 
discard  the  very  idea  of  their  being  actuated  by  any  extraordi- 
nary illuminations  of  the  Spirit  of  God,  or  claiming  any  other 
light  or  power  than  that  which  had  all  along  been  preserved  in 
the  church. 

13.  Dr.  Mosheim  says,  "They  were  conducted  only  by  the  ibid. p  294, 
suggestions    of  their   natural    sagacity.     The    Lutherans   were  ^'^^• 
greatly  assisted,  both  in  correcting  and  illustrating  the  articles 

of  their  faith,  partly  by  the  controversies  they  were  obliged  to 
carry  on  with  the  Roman  Catholic  doctors,  and  the  disciples  of 
Zuinglc  and  Calvin^  and  partly  by  the  intestine  divisions  that 
reigned  among  themselves."  If  contentions  and  divisions  are 
the  effects  of  the  true  Gospel,  then  a  fountain  may,  at  the  same 
place,  send  forth  both  salt  water  and  fresh. 

14.  Dr.    Maclainc,    speaking   of  t\xQ  first    reformers,    says,  ibid. p.  14.3. 
"Those  who  especially  merit  that  title,   were  Luther,   Calvin,  •^P^^'"^'^- 
Zuingle,  Melancthon,  Bucer,  Martyr,  BulWiger,  Beza,  Oeco- 
lampadius  and  others."     And  he  very  justly  observes,  "  They 
pretended  not  to  be  called  to  the  work  they  undertook  by  visions, 

or  internal  illuminations  and  impulses: — they  never  attempted 
to  work  miracles,  nor  pleaded  a  divine  commission;  —  they 
taught  no  new  religion,  nor  laid  claim  to  any  extraordinary  voca- 
tion." 

15.  Then  what  other  fruits  could  be  expected,  but  such  as  a 
corrupt  and  aspiring  hierarchy  had  always  produced,  seeing  they 
maintained  their  former  standing,  and  derived  their  authority 
from  the  same  corrupt  source  with  other  lordly  bishops  ? 

16.  "  They  had  recourse  to  reason  and  argument,  (says  the 
above  writer,)  to  the  rules  of  sound  criticism,  and  to  the  autho- 
rity and  light  of  history.  They  translated  the  Scriptures  into 
the  popular  languages  of  diflFerent  countries,  and  appealed  to 
them  as  the  only  test  of  religious  truth." 

17.  But  who  authorised  them  to  set  up  their  reason,  their 
argument,  and  rules  of  criticism  above  their  fellows  ?  or  to  assert 
that  their  tra7islatio7i  of  the  Scriptures  is  the  .only  test  of  reli- 
gious truth  ?  For  it  is  plainly  acknowledged  that  they  were 
never  sent  of  God.     Therefore,  according  to  their  own  conces- 


236 


FIRST   MEANS   OP   REFORMING 


B.  VI. 


CHAP.  I. 


Jer.  xiv.  14. 


ch.  xxiii. 
20-23. 


1  Cor.  i.  20. 
Isa.  xxix. 
14. 


Jer.  xviii. 
30-32. 


sions,  tliey  rank  themselves  with  the  false  prophets  whom  God 
spake  of  by  the  Prophet  Jeremiah. 

18.  The.  p7-op7iets  prophesy  lies  in  my  name  .  I  sent  them  not, 
neither  have  I  commanded  them,  neither  spake  I  unto  them : 
they  prophesy  7i7ito  you  a  false  vision  and  divination,  and  a  thing 
of  naught,  and  the  deceit  of  their  own  heart.  Again:  In  the 
latter  days  ye  shall  consider  it  perfectly.  I  have  not  sent  these 
2)rophets,  yet  they  ran:  1  have  not  spoken  to  them,  yet  they  pro- 
phesied. And  again:  The  prophet  that  hath  a  dream,  let  him 
tell  a  dream.;  and  he  that  hath  my  word,  let  him  speak  my  word 
faithfully.      What  is  the  chaff  to  the  wheat?  saith  the  Lord. 

19.  But  these  first  reformers,  according  to  the  writings  of 
their  ablest  defenders,  had  not  even  so  much  as  the  chaff,  not 
even  so  much  as  a  dream  or  a  vision,  or  any  internal  illumina- 
tion of  the  Spirit ;  nothing  but  the  suggestions  of  their  own 
natural  sagacity,  which  in  the  sight  of  God  is  nothing  more  than 
a  false  vision  and  divination,  the  deceit  of  their  own  heart;  and 
how  much  less  then  had  they  that  eternal  word  which  is  as  a  fire  ? 

20.  But  "these  first  reformers,  were  all  men  of  learning, 
they  translated  the  Scriptures  into  the  popular  languages."  But 
what  then  ?  where  is  the  scribe  ?  where  is  the  disputer  of  this 
world  ?  hath  not  God  made  foolish  the  wisdom  of  this  world  ? 
hath  he  not  determined  that  the  wisdom  of  their  wise  men  shall 
perish  ? 

21.  "They  maintained  (says  Maclaine)  that  the  faith  of 
Christians  was  to  be  determined  by  the  word  of  God  alone." 
And  what  was  this  word  of  God  alone,  but  the  scriptures  which 
they  translated.?  And  who  authorised  them  to  determine  the 
faith  of  Christians,  even  by  the  words  of  the  inspired  writers, 
without  having  themselves  any  inspiration  or  divine  commission  ? 
The  fact  is,  they  had  stolen  the  words  from  their  neighbor 
Catholics,  and  they  had  stolen  them  from  the  Apostles  and  true 
followers  of  Christ. 

22.  Therefore,  well  said  the  Lord  by  Jeremiah :  Behold  I  am 
against  the  prophets,  that  steal  my  loords  every  one  from  his 
neighbor.  Behold  I  am  against  the  prophets,  saith  the  Lord, 
that  use  their  tongues,  and  say,  He  saith :  Yet  I  sent  them  not, 
nor  commanded  them. 

23.  That  such  were  the  first  reformers,  is  a  fact  that  cannot 
be  disputed,  while  it  is  strongly  urged,  by  their  ablest  defenders, 
that  they  were  conducted  only  by  the  suggestions  of  their 
natural  sagacity,  and  had  no  divine  commission.  As  no  true 
Gospel  revolution  ever  was,  or  ever  can  be  effected  without 
divine  authority,  and  as  it  is  acknowledged  that  the  first  re- 
formers had  no  such  authority ;  therefore  we  must  look  for  a  very 
different  cause  from  which  all  those  mighty  effects  of  the  Reforma- 
tion flowed. 


B.   VI.  THE  CATHOLIC  CHURCH.  237 

24.  Even  tlie  Apostles  were  commanded  to  wait  until  they    chap.  i. 
were  baptized  with  the  Holy  Spirit,  before   they  could   either  AmTTZ* 
preach  the  Gospel,  or  build   a  Church.     How  then  could  any  "-4.' 
fallen  church  be  reclaimed  and  raised  on  the  true  foundation,  by 

the  natural  wisdom  of  man,  which  "discerneth  not  tlie  things  of  i  Cor.  ii. 
Grod"  without  the  agency  of  the  same  holy  Spirit  which  laid  that  ^^'  ^*" 
foundation  ? 

25.  Thus,  these  reformers,  as  they  had  nothing  but  their 
natural  sagacity,  evidently  knew  nothing  of  the  true  work  of  God, 
nor  of  the  foundation  upon  which  the  true  Church  must  stand, 
hence  all  their  buildings  were  upon  a  false  and  rotten  foundation. 

26.  For  many  centuries,  the  enormous  power  of  the  pope,  and 
the  horrid  crimes  and  corruptions  of  every  rank  and  order  of  the 
Catholic  church,  had  been  increasing  until  it  became  replete  with 
tyranny  and  all  manner  of  wickedness ;  while  every  attempt  to 
reform  those  open  and  scandalous  abuses,  had  proved  ineffectual. 

27.  "While  the  lloman  pontiff  slumbered  in  security  at  the  Eoci. His- 
head  of  the  church,  (says  Moshcim,)  and  saw  nothing  through-   1°"^ p  28l' 
out  the  vast  extent  of  his  dominion,  but  tranquility  and  submis- 
sion; an  obscure  and  inconsiderable  person  arose,  on  a  sudden, 

in  the  year  1517,  and  laid  the  foundation  of  this  long-expected 
change,  by  opposing,  with  undaunted  resolution,  his  single  force 
to  the  torrent  of  papal  ambition  and  despotism." 

28.  "This  extraordinary  man  was  Martin  Luther,*  a  monk 
of  the  Augustinian  Eremites.''''  Who  also  saith  of  himself,  in 
the  preface  to  his  works,  "  At  first  I  was  all  alone ;  "  or  as  Col- 
lier hath  it  in  his  Historical  Dictionaj-y,  under  Martiri  Luther, 
where  he  praises  his  magnanimity,  in  having,  "opposed  himself 
alone  to  the  whole  earth." 

29.  The  beginning  of  the  Reformation  arose  from  the  private 
contentions  of  two  monks,  concerning  the  traffic  of  indulgences, 
and  the  pope's  power  in  regard  to  the  remission  of  sin.t  This 
contention  was  carried  on  with  great  anirnosity,  between  Martin 
Luther,  and  John  Tetzel;  the  latter  a  Dominican  monk, 
who  by  public  authority  preached  those  famous  indulgeyices  of 
pope  Leo  X. 

•  The  place  of  his  birth  was  A  isleben,  in  Saxony,  Germany. 

t  These  indulgences  [as  attested  by  authentic  history,]  were  dispensed  on  the 
pretended  ground  that  Jesus  Christ  and  certain  great  saints  had  accumulated  a  fund 
of  supernumerary  righteousness,  which  the  popes  had  a  right  to  dispense  to  the  un- 
righteous, [Catholics  of  course]  for  a  large  sum  of  money  specified,  more  or  less,  ac- 
cording to  the  various  crimes  by  which  they  were  absolved  from  their  sins,  even  the 
most  enormous  crimes  that  could  be  committed,  past,  present  and  future.     The    Mil.  Chh. 
cause  of  those  indulgences  being  dispensed  to  an  uncommon  degree  at  that  period,    His.  p.  20&, 
arose  from  the  pride  and  avarice  of  the  papal  court;  pope  Leo  X.  having  under-    210-  vol.  ii. 
taken  to  build  the  vast  and  splendid  edifice,  called  St.  Peter's  Church,  which 
cost  an  immense  sum  of  money,  he  found  that  sufficient  funds  could  not  be  raised  by 
ordinary  means ;  hence  he  authorized  agents  to  travel  through  the  Catholic  coun- 
tries, and  make  sale  of  these  indulgencesj  by  which  means  enormous  sums  were 
thus  impiously  drawn  from  the  people. 


238 


FIRST   MEANS    OF    REFORMING 


B.  VI. 


Hist,  of 
Charles  \ 
vol.  ii.  p. 
105,  107, 
108. 


30.  From  this  private  quarrel,  proceeded  that  memorable 
revolution,  called  the  Blessed  ReforviatAon.  The  causes,  and 
first  means  of  its  promotion  are  briefly  stated,  by  that  noted 
Protestant  writer  Dr.  Robertson,  in  the  following  words  : 

31.  "It  was  from  causes  seemingly  fortuitous,  and  from  a 
source  very  inconsiderable,  that  all  the  mighty  effects  of  the 
Reformation  flowed.  The  princes  and  nobles  were  irritated  at 
seeing  their  vassals  drained  of  so  much  wealth,  in  order  to  re- 
plenish the  treasury  of  a  profuse  pontifi".  Even  the  most  unthink- 
ing were  shocked  at  the  scandalous  behaviour  of  Tetzel  and  his 
associates,  who  often  squandered  in  drunkenness,  gaming,  and 
low  debauchery,  those  sums  which  were  piously  bestowed." 

32.  Such  then  was  the  favorable  state  of  afl'airs,  when  Luther 
first  inveighed  against  the  trafiic  of  indulgences.  The  princes 
and  nobles  being  irritated  at  seeing  their  vassals,  the  common 
people,  whom  they  themselves  kept  as  slaves,  drained  of  so  much 
wealth,  were  ready  to  protect  Luther^s  cause  in  order  to  support 
their  own  tyranny. 

33.  Luther  published  ninety-five  theses  or  propositions  against 
indulgences;    "to   the    whole    (says    Robertson,)    he    subjoined 

Ibid.  p.  112.  solemn  protestations  of  his  high  respect  for  the  Apostolic 
[i.e.  the  papal]  see,  and  of  his  implicit  submission  to  its 
authority." 

34.  The  friars  of  St.  Angustin,  Licther^s  own  order,  though  ad- 
dicted to  the  papal  see  with  no  less  ready  obedience  than  the  other 
monastic  fraternities,  gave  no  check  to  this  publication.  Luther 
had  acquired  extraordinary  authority  among  his  brethren ;  for  he, 
as  well  as  they,  professed  the  highest  regard  for  the  authority  of 
the  pope. 

35.  "And  as  a  secret  enmity,  excited  by  interest  or  emula- 
tion, subsists  among  all  the  monastic  orders  in  the  Romish 
church,  the  Augusti?iians  were  highly  pleased  with  his  invectives 
against  the  Dominicans,  and  hoped  to  see  them  exposed  to  the 
hatred  and  scorn  of  the  people." 

36.  "Nor  was  his  sovereign,  the  elector  of  Saxony,  dissatis- 
fied with  this  obstruction  which  Luther  threw  in  the  way  of  the 
publication  of  indulgences.  He  secretly  encouraged  the  attempt, 
and  flattered  himself  that  this  dispute  among  the  ecclesiastics 
themselves,  might  give  some  check  to  the  exactions  of  the  court 
of  Rome,  which  the  secular  princes  had  long,  though  without 
success,  been  endeavoring  to  oppose." 

Ibid.  p.  120.       37.  It  was  therefore  not  from  religious  considerations  that 

Tetzel  was  the  principal  agent  for  Germany;  but  instead  of  returning  the 
money  to  the  pope,  he  and  his  subordinates  shamefully  squandered  a  great  por- 
tion of  it  in  dissipation,  and  the  most  bare-faced  and  shameless  debauchery.  This 
therefore  produced  the  quarrel  between  him  and  Luther,  which  like  a  flame  spread 
through  the  Catholic  world  I  Could  anything  more  blasphemous  and  sacrilegious 
be  propagated? 


Ibid.  p.  113. 


B.  VI. 


THE  CATHOLIC  CHURCH. 


239 


Luther  was  countenanced  by  the  elector ;  his  protection  flowed    chap,  i. 
entirely  from  political  motives. 

88.  "  Leo  regarded  with  the  utmost  indifl'erence  the  operations   Hist,  of 
of  an  obscure  friar,  who,  in  the  heart  of  Grermany,  carried  on  a  Charles  v. 
scholastic  disputation  in  a  barbarous  style.     Little  did  he  appre-   115,  iig' 
hend,  or  Luther  himself  dream,  that  the  effects  of  this  quarrel 
would  be  so  fatal  to  the  papal  see.     Leo  imputed  the  whole  to 
monastic  enmity  and   emulation,  [and  such  it  really  was,]  and 
seemed  inclined  not  to  interpose  in  the  contest,  but  to  allow  the 
Augustinians  and  Dominicans  to  wrangle  about  the  matter  with 
their  usual  animosity."     So  says  Robertson. 

39.  Here  then  was  the  first  cause  from  which  the  mighty 
effects  of  the  Reformation  flowed ;  from  quarrelling,  lorangling, 
and  animosity,  after  the  usual  manner  of  the  monkish  orders. 
The  princes  supported  the  cause  from  political  motives,  first 
secretly,  and  then  openly,  and  at  last  by  force  of  arms. 

40.  These  contentions,  being  of  a  growing  nature,  became  at  ibid.p.  iie 
length   a  matter   of  serious   concern  to  the  pope,  who  in  July,   ^^^' 
1518,  summoned  Luther  to  appear  at  Rome  within  sixty  days, 

and  at  the  same  time  wrote  to  the  elector  of  Saxo?iy,  not  to 
protect  him. 

41.  The  professors  in  the  university  of  Wittemberg,  after 
employing  several  pretexts  to  excuse  Luther  from  appearing  at 
Rome,  intreated  the  pope  that  his  doctrines  might  be  examined 
by  some  persons  of  learning  and  authority  in  Germany.  The 
elector  requested  the  same  thing  of  cardinal  Cajetan,  the  pope's 
legate  or,  representative,  at  the  diet  of  Augsburg. 

42.  And  after  all  this  quarrelling,  and  wrangling  about  indul- 
gences, '■'■Luther  himself,  who,  at  that  time,  was  so  far  from 
having  any  intention  to  disclaim  the  papal  authority,  that  he  did 
not  even  entertain  the  smallest  suspicion  concerning  its  divine 
original,  had  written  to  Leo  a  most  submissive  letter,  promising 
an  unreserved  compliance  with  his  will." 

43.  A  striking  evidence  this,  that  Luther  had  no  divine  com- 
mission ;  but  that  he  had  altogether  been  influenced  by  his  own 
natural  sagacity,  and  his  usual  spirit  of  animosity,  as  the  pro- 
moters of  his  cause  have  testified. 

44.  The  contention  was  now  carried  on  between  Luther  and 
Cajetan  who  was  a  Dominican.  But  as  a  secret  enmity  prevailed 
between  the  orders  of  St.  Augustin  and  St.  Dominic,  the  dispute 
remained  undecided,  and  Luther  secretly  retreated  and  published 
an  appeal  from  the  pope  to  a  general  council ;  but  still  continued 
to  express  no  less  reverence  than  formerly  for  the  papal  see. 

45.  Upon  this  retreat  of  Luther,  Cajetan  wrote  to  the  elector 
of  Saxony,  to  send  that  seditious  monk  a  prisoner  to  Rome,  or 
to  banish  him  out  of  his  territories.  But  the  elector,  who  had 
secretly  protected  Luther^  from  political  motives,  now  with  less 


Ibid.  p.  119, 
120. 


Ibid.  p.  ISl. 


240  FIRST  MEANS   OF   REFORMING,    &0.  B.  VI. 

CHAP.  I.  reserve,  but  under  various  pretexts,  and  with  many  professions 
of  esteem  for  the  cardinal,  as  well  as  reverence  for  the  pope,  not 
only  declined  complying  with  either  of  his  requests,  but  openly 
discovered  great  concern  for  Luther^ s  safety. 

Ecci.  His-        46.  A  new  legate  was  now  appointed  by  the  court  of  Rome. 

iv!^p'.3s.'  '^^^s  was  Miltitz,  who  held  three  conferences  with  Luther,  two 
in  the  year  1519,  and  one  in  1520.  In  these  conferences,  Lu- 
ther manifestly  discovered  the  gross  darkness  and  superstition 
under  which  he  still  lay,  and  that  his  conduct  was  influenced  by 
a  spirit  of  animosity  and  resentment  against  the  Dominicans., 
with  whom  he  had  the  quarrel. 
.  .p. 41.  47.  "  For  he  not  only  off'ered  to  observe  a  profound  silence  for 
the  future,  with  respect  to  indulgences,  provided  the  same  con- 
ditions were  imposed  on  his  adversaries,  but  he  went  still  further; 
he  proposed  writing  an  humble  and  submissive  letter  to  the  pope, 
[which  he  accordingly  did,]  acknowledging  that  he  had  carried 
his  zeal  and  animosity  too  far." 

48.  "He  even  consented  to  publish  a  circular  letter,  exhort- 
ing all  his  disciples  and  followers  to  reverence  and  obey  the  dic- 
tates of  the  holy  Rommi  Church.  He  declared,  that  his  only 
intention,  in  the  writings  that  he  had  composed,  was  to  brand 
with  infamy  those  emissaries  who  abused  its  authority,  and  em- 
ployed its  protection  as  a  mask  to  cover  their  abominable  and 
impious  frauds." 

Ibid.  p.  42.  49.  "  Had  the  court  of  Rome  been  prudent  enough  to  have 
accepted  of  the  submission  made  by  Luther,  they  would  have 
almost  nipped  in  the  bud  the  cause  of  the  Reformation,  or 
would,  at  least,  have  considerably  retarded  its  growth  and  pro- 
gress." 

50.  "But  the  flaming  and  excessive  zeal  [or  animosity]  of 
some  inconsiderate  bigots,  renewed  the  divisions,  which  were  so 
near  being  healed,  and,  by  animating  both  Luther  and  his  fol- 
lowers— promoted  the  principles,  and  augmented  the  spirit,  which 
produced,  at  length,  the  blessed  Reformation."  Such  is  the  tes- 
timony of  our  historian. 

51.  But  the  fact  was,  that  the  jlaining  and  excessive  zeal  or 
animosity,  of  those  inconsiderate  bigots  who  animated  Luther  and 
his  followers,  promoted  the  principles  and  augmented  the  spirit, 
which  produced,  at  length,  an  innumerable  spawn  of  heresies, 
seditions,  tumults,  blood  and  carnage,  and  every  evil  work. 

52.  Thus  the  first  means  of  reforming  the  Church  went  on, 
and  was  promoted  from  one  degree  of  animosity  and  contention 
to  another,  until  the  Reformation  was  completed  by  a  grand 
division  between  papists  and  protestants. 


B.  VI. 


DIVISION   BETWEEN   PAPISTS,    &C. 


241 


CHAPTER  II. 


THE   PINAL   DIVISION   BETWEEN   PAPISTS   AND    PROTESTANTS. 


One  of  the  circumstances  that  contributed,  principally,  to  render 
the  conferences  of  Miltitz  with  Luther  ineiFectual,  was  a  famous 
controversy  carried  on  at  Leipsic,  several  weeks  successively,  in 
the  year  1519,  between  a  Catholic  doctor  named  Eckzus,  and 
Luther  and  Carlostadt  his  colleague  and  companion. 

2.  "The  military  genius  of  our  ancestors  (says  Mosheim)  had 
80  far  infected  the  schools  of  learning,  that  diflerences  in  point 
of  religion  or  literature,  when  they  grew  to  a  certain  degree  of 
warmth  and  animosity,  were  decided,  like  the  quarrels  of  valiant 
knights,  by  a  single  combat.  Some  famous  university  was 
pitched  upon  as  the  field  of  battle,  while  the  rector  and  profes- 
sors beheld  the  contest,  and  proclaimed  the  victory." 

3.  "  £cA-m5,  therefore,  incompliance  with  the  spirit  of  this 
figliting  age,  challenged  Carlostadt  and  Luther  to  try  the  force 

of  his  theological  arms.  The  challenge  was  accepted,  the  day 
appointed,  and  the  three  champions  appeared  in  the  field. 

4.  Carlostadt  disputed  with  Eckius  concerning  the  powers 
and  freedom  of  the  human  will.  Luther  disputed  concerning  the 
Church  of  Rome  ;  that  in  earlier  ages  it  was  not  superior  toother 
churches,  and  combated  his  antagonist  from  the  authority  of  the 
fathers,  and  from  the  decrees  of  the  Nicene  council. 

5.  These  disputes  were  carried  on  from  the  25th  of  June,  to 
the  15th  of  July  following.  Licther^s  cause  was  left  undecided, 
both  were  confirmed  in  their  own  opinions,  and  both  parties 
boasted  of  having  obtained  the  victory. 

6.  In  the  mean  time,  the  dissensions  increased,  instead  of 
diminished.  For  while  Miltitz  was  treating  with  Luther  in 
Saxo7iy,  and  the  fairest  prospect  of  accommodation  was  oflFered, 
as  has  been  observed,  Eckius  hastened  to  Rome,  and  entered  into 
a  league  with  the  Dominicans,  who  were  in  high  credit  at  the 
papal  court,  and  entreated  Leo  to  excommunicate  Luther  from 
the  communion  of  the  Church. 

7.  The  Dominicans,  desirous  of  revenging  the  affront  which 
their  order  had  received  by  Luther^s  treatment  of  Tetzel,  used 
their  utmost  endeavors  to  have  the  request  of  Eckius  granted. 

8.  The  request  was  granted;  and  the  Roman  pontifi"  issued 
out  a  bull  against  Luther,  dated  the  15th  of  June,  1520,  in 
which  all  persons  are  forbidden  to  read  his  writings,  and  he  is 
again  summoned  to  confess  and  retract  his  errors  within  the  space 
of  sixty  days ;  and  if  he  did  not,  is  pronounced  an  obstinate  her- 


CIIAP.  II. 


Eecl.  His- 
tory, vol. 
iv.  p.  43. 


Ibid.  p.  44. 
Note  [e]. 


Ibid.  p.  43. 
Note  [b] . 
Ilist.  of 
Charles  V. 
vol.  ii.  p. 
125. 

Eccl.  His- 
tory, vol. 
iv.  p.  49. 


Ibid.  p.  50. 


Hist,  of 
Charles  V. 
vol.  ii.  p. 
127. 


242  DIVISION   BETWEEN  B.  IV. 

CHAP.  ri.  qI[q  .  is  excommunicated,  and  delivered  unto  Satan  for  the  des- 

traction  of  Lis  flesh. 
Hisi.  of  9.  In  some  cities,  the  people  violently  obstructed  the  promul- 

voi.'iLp.      gation  of  the  bull;  in  others,  the  persons  who  attempted  to  pub- 
i^'^-  lish  it  were  insulted,  and  the  bull  itself  was  torn  in  pieces,  and 

trodden  under  foot. 

10.  Luther,  who,  but  a  little  while  before,  had  declared  that 
his  only  intention  in  the  writings  he  had  composed,  was  to  brand 
with  infamy  those  emissaries,  who  abused  the  authority  of  the 
holy  Roman  ahurch,  now  boldly  declared  the  pope  to  be  that 
man  of  sip,  or  antichrist,  whose  appearance  was  foretold  in  the 
New  Testament.  He  declaimed  against  his  tyranny  and  usurpa- 
tions with  greater  violence  than  ever,  and  exhorted  the  princes 
to  shake  off  that  ignominious  yoke. 
Ibid.  p.  123.  !!•  Leo  having,  in  execution  of  the  bull,  appointed  Luther^ s 
books  to  be  burnt  at  Rome,  he,  by  way  of  retaliation,  (being  evi- 
dently actuated  by  the  same  spirit  of  fury  and  resentment  which 
influenced  his  adversaries)  assembled  all  the  professors  and  stu- 
dents of  the  university  of  Witteviherg,  on  the  10th  of  December, 
1520,  without  the  walls  of  the  city,  and  with  great  pomp,  in  pre- 
sence of  a  vast  multitude  of  spectators,  cast  the  volumes  of  the 
canon  law,  together  with  the  bull  of  excommunication  into  the 
flames ;  and  his  example  was  imitated  in  several  cities  in  Germany. 
Ecci.  His-  12.  On  the  6th  of  January,  1521,  a  second  bull  was  issued 
\v\l  5->'  ^^^  against  Luther,  by  which  he  was  expelled  from  the  commu- 
uion  of  the  church.  Thus  Luther  furiously  opposed  the  power 
of  the  pope,  and  as  furiously  did  the  pope  expel  him  from  the 
communion  of  the  church. 
Ibid.  p.5i.  13,  "  It  is  not  improbable,  (says  Mosheim,)  that  Luther  was 
directed,  in  this  critical  measure,  by  persons  skilled,  [not  in  the 
Grospel,  but]  in  the  law,  who  are  generally  dextrous  in  furnishing 
a  perplexed  client  with  nice  distinctions  and  plausible  evasions. 
Be  that  as  it  may,  (contiiiues  the  doctor,)  he  separated  himself 
only  from  the  church  of  Ro?/ie,  which  considers  the  pope  as  in- 
fallible, and  not  from  the  church,  considered  in  a  more  extensive 
sense  ;  for  he  submitted  to  the  decision  of  the  universal  [or  Cath- 
olic] church." 

14.  Therefore  he  still  belonged,  and  professed  to  belong  to 
that  corrupt  church  established  by  Constantine,  from  which  the 
papists  originated,  and  to  which  the  protestants  have  uniformly 
with  them,  claimed  an  equal  relation. 

15.  Here  then  was  at  length  effected,  that  grand  division  in 
the  Catholic  or  universal  church,  first  between  Luther  an 
Leo,  and  consequently  between  the  parties  who  espoused  the 
cause  of  each. 

16.  It  now  remained  to  be  decided  who  should  have  the  pre- 
eminence ;  for  each  had  his  claim,  the  first  under  a  pretence  of 


B.  VI.  PAPISTS   AND    PROTESTANTS,  243 

reforviing  tlie  corruptions  of  the   Cliurch,   and   reclaiming  its  chap,  ii. 
members  from  a  preposterous  hierarcliy ;  and  the  second  under 
pretence  of  holding,  by  a  lawful  succession,  the  keys  of  St.  Peter, 
as  Chrisfs  vicar  upon  earth. 

17.  The  true  and  genuine  Gospel  of  Jesus  Christ  was  never 
preached  with  qiiarrelUrig  and  im-angling  and  animosity,  nor 
protected  in  shedding  blood  with  the  sword ;  but  with  tlie  Holy 
Spirit  sent  doimi  from  heaven;  and  the  fruits  of  that  Spirit  are 
love,  joy,  peace,  long-suffervig,  gentleness,  meekness,  goodness, 
and  such  like;  to  the  whole  of  which,  every  proceeding  of  the 
Reformation,  stood  in  direct  opposition  from  the  beginning. 

18.  Nay  more,  the  first  reformers  had  sufficient  reason  for  not 
pretending  to  be  influenced  by  that  Spirit  of  goodness,  for  other- 
wise their  conduct  would  immediately  have  discovered  to  the 
eyes  of  every  beholder,  the  falsity  of  their  pretensions.* 

19.  But  Luther  being  now  expelled  from  the  good  old  mother  Ecci.  His- 
churchy  (as  Mosheim  calls  her)  instead  of  being  intimidated  by  iv'^p.'26. 
the  laws  which  she  enacted  against  him,  "they  led  him  to  form  ^^'^2,  and 
the  project  of  founding  a  church  upon  principles  entirely  oppo- 
site to  those  of  Rome.^''     And  this  is   not  all,  they  led  him  to 
establish  in  it,  a  system  of  doctrines  and  ecclesiastical  discipline, 
agreeable  to  the  suggestions  of  his  own  natural  sagacity. 

20.  For  to  urge  that  the  first  reformers  had  no  divine  com- 
vHssion,  and  were  conducted  only  by  the  suggestions  of  their 
natural  sagacity,  as  Protestant  writers  have  done,  and  at  the 
same  time  to  pretend  that  they  conducted  agreeable  to  the  spirit 
and,  precepts  of  the  Gospel  of  truth,  is  a  palpable  contradiction, 
and  only  acting  the  hypocrite  under  the  sacred  names  of  God 
and  Christ. 

21.  The  true  primitive  Christians  professed  to  have,  and  in 
truth  had  the  Spirit  of  Christ,  by  which  they  were  led ;  and  love 
was  the  bond  of  their  union.  Whatever  they  suiFered  by  cruel 
persecutions,  and  the  most  ignominious  deaths,  they  sought  for 
no  civil  powers  to  defend  their  cause,  at  the  expense  of  the  blood 
of  their  fellow  creatures. 

*  Every  wise  and  candid  person  will  feel  it  a  matter  of  the  first  importance  to 
examine,  with  the  utmost  care  and  attention,  that  foundation  on  which  he  is  called 
to  build  his  hope  of  happiness  hereafter.  Let  such  view  the  effects  of  that  system 
produced  by  the  first  reformers ;  let  bim  carefully  examine  that  foundation  upon 
which  all  the  protestant  sectaries  throughout  the  world  have  built  their  jarring 
edifices,  from  which  they  have  drawn  their  clashing  creeds,  and  let  him  judge  the 
work  by  its  effects.  On  a  fair  examination  of  their  proceedings,  there  appears 
scarcely  room  for  a  plea  of  sincerity  in  their  favor;  but  granting  that  they  were 
even  sincere,  the  best  apology  that  can  be  made  in  their  behalf  is,  that  the  dark 
power  of  antichrist  had  covered  the  earth,  and  gross  darkness  had  blinded  the  eyes 
of  the  most  sincere  among  them.  While  they  were  united  to  that  kingdom  whose 
Works  were  contention  and  strife,  they  must  have  been  grossly  deceived  to  imagine 
that  they  were  the  subjects  of  the  Prince  of  Peace.  As  the  fruit  is  the  best  evidence 
of  the  nature  of  the  tree  which  produced  it ;  so  the  ungodly  practices  of  the  divided 
and  contentious  protestant  sectaries  are  the  true  witnesses  of  the  source  from  whence 
they  sprung. 


244  DIVISION   BETWEEN  B.  VI, 

CHAP.  II.  22.  But  after  the  Alexa7idrian  priesthood  liad  corrupted  the 
truth  and  simplicity  of  the  Gospel,  and  these  dregs  of  Jewish  and 
Pagan  superstition  were  converted  into  the  pretended  oracles  of 
God,  and  set  up  as  a  religious  test  of  orthodoxy,  then  it  became 
highly  necessary  that  civil  rulers  should  assume  the  supremacy 
in  this  ecclesiastical  hierarchy,  in  order,  by  the  power  of  the 
sword,  to  defend  its  test  and  preserve  it  from  losing  ground. 

23.  The  cause  of  Luther  stood  in  evident  need  of  such  help  to 
prevent  it  from  falling ;  and  the  project  which  he  formed  of 
founding  a  church,  upon  principles  opposite  to  those  of  Rome, 
was  nothing  less  than  to  secure  the  aid  of  secular  princes :  par- 
ticularly of  John,  elector  of  Saxony^  and  successor  to  Frede- 
rick, the  elector  before  mentioned. 
Ecci. Hi3-  24.  The  elector  John,  "convinced  of  the  truth  of  Luther'' s 
tory,  vol.  doctrine,  and  persuaded  that  it  must  lose  ground  and  be  soon  sup- 
pressed, if  the  despotic  authority  of  the  Roman  pontiff  remained 
undisputed  and  entire,  without  hesitation  or  delay,  assumed  to 
himself  that  supremacy  in  ecclesiastical  matters  that  is  the 
natural  right  of  every  lawful  sovereign."     So  says  Moshehn. 

25.  That  this  sovereign  had  as  good  a  right  to  be  the  supreme 
head  of  the  Catholic  church  as  Constantine  or  the  pope,  is  not 
disputed,  but  a  supremacy  over  the  Church  of  Christ,  or  any  part 
of  it,  was  never  given  him.  Like  the  kings  of  the  Gentiles,  he 
might  exercise  lordship,  create  churches  and  priesthoods,  or 
reform  part  of  the  old  church  over  again,  and  defend  it  by  the 
sword,  and  when  he  had  done  all,  he  could  only  prove  by  so 
doing  that  Christ  had  never  given  him  either  precepts  or  example 
for  his  conduct. 
Ibid  p  67,  ^^-  '^^^  elector  John  ordered  a  body  of  laws,  relating  to  the 
form  of  ecclesiastical  government,  the  method  of  public  worship, 
the  rank,  offices,  and  revenues  of  the  priesthood,  to  be  drawn  up 
by  Luther  and  Melancthon,  and  promulgated  by  heralds  through- 
out his  dominions  in  the  year  1527. 

27.  The  example  of  this  elector  was  followed  by  all  the  princes 
and  states  of  German]/^  who  renounced  the  papal  S2cpre?nacy. 
Now  they  had  a  supreinacy  of  their  own,  a  secular  prince  to  per- 
form the  functions  of  spiritual  supremacy  in  the  church. 

28.  And  who  now  could  tell  the  difference  between  setting  up 
a  religious  test  of  supremacy  at  Constantinople,  at  Rome,  or  in 
Saxony?  If  there  was  any  difference  it  was  in  quantity  only, 
and  not  in  nature ;  for  all  blended  the  spirit  of  violence  and  the 
sword,  with  the  pretended  Gospel  of  Jesus.  Likewise  this 
reformed  supremacy  and  coalition  of  civil  and  ecclesiastical 
powers,  like  the  decrees  of  Constantine,  very  soon  discovered  the 
fruits  of  that  spirit  by  which  Luther  formed  his  projects. 

Ibid. p.67.         29.  Mosheim  says,  "From  that  time,  the  i-eligious  differences 
between  the  German  princes,  which  had  been  hitherto  kept  with- 


B.  VI.  PAPISTS  AND   PROTESTANTS.  245 

in  the  bounds  of  moderation,  broke  out  into  a  violent  and  lasting  chap,  ii. 
flame." 

30.  Well,    therefore,    said   the   prophet   Isaiah,    Wickedness  ^^^'^^:\^- 
hurjieth  as  the  fire:  and  James;  Behold  how  great  a  matter  a  "^'  ' 
little  fire  kindltth!  and  setteth  on  fire  the  course  of  nature; 

and  is  set  on  fire  of  hell.  Such  was  the  fire  of  discord,  which 
heated  the  spirits  of  the  reforming  party,  and  produced,  at  length, 
what  they  call  the  Blessed  Reformation ! 

31.  So  Dr.  Moshcivi  goes  on,  "The  timorousness,  of  Frede-  Ecci. iiis- 
RICK  the  Wise,  who  avoided  every  resolute  measure  that  might  iv'^p.G7-69. 
be  adapted  to  kindle  the  fire  of  discord,  had  preserved  a  sort  of 
external  union  and  concord  among  these  princes.     But  as  soon 

as  his  successor  made  it  glaringly  evident,  that  he  designed  to 
withdraw  the  chvirches  in  his  dominions  from  the  jurisdiction  of 
Rome,  and  to  reform  the  doctrine,  discipline,  and  worship  that 
had  been  hitherto  established,  then  indeed  the  scene  changed." 

32.  Their  specious  union  was  dissolved  of  a  sudden,  the  spirits  ii.id.p.GO, 
heated  and  divided,  and  an  open  rupture  formed  between  the  '^^• 
princes,  of  whom  one  party  adhered  to  the  superstitions  of  their 
forefathers,  and  the  other  embraced  the   project   of  reforming 

their  mother.  But  the  fruits  of  this  Reformation  continued  to 
be  such  as  to  reduce  the  state  of  things  to  violence  and  trouble, 
the  natural  consequence  of  civil  and  ecclesiastical  combinations. 

33.  "Thousands    of  volumes,    (says   Robinson,)  ancient  and  Ecci.  Re- 
modern,  have  been  written  to  assort  and  conciliate  this  kind  of  ^^^■''^hes,  p. 
government;  but  it  never  can  be  exonerated  of  the  charge  of 
inconvenience  to  two  parties,  and  injustice  to  a  third,  whose  in- 
terests are  unnaturally  separated  from  those  of  the  other  two." 

34.  "  There  is  not  an  evil  that  can  blast  society,  which  is  not  ibid.  p.  139. 
contained  in   this  fatal  coalition.     Out  of  these  two  absolute 
powers  in  one  kingdom,  rise  new  crimes,  new  claims,  new  dis- 
putes, a  new  order  of  men  to  investigate  them,  new  canons  of 

law,  new  officers,  new  courts,  new  taxes,  new  punishments,  a  new 
world  all  in  arms,  animated  with  a  fury  that  never  slept,  and 
never  cooled  till  one  party  subdued  the  other  into  silence.  There 
was  no  peace  in  any  kingdom  where  this  ^iystem  was  adopted  till 
either  the  prince  disarmed  the  priest,  or  the  priest  dethroned  the 
prince." 

35.  Such  were  the  blessings  to  mankind  for  which  the  Alex- 
andrian priesthood  had  paved  the  way  when  Covstaidine 
assumed  the  supremacy  in  the  church ;  and  the  diabolical  farce 
would  seem  to  have  been  completed  when  the  popes  assumed  the 
reins  of  civil  and  ecclesiastical  government,  had  not  Luther  ap- 
peared to  act  the  same  tragedy  over  again  by  his  projects  with 
the  princes. 

36.  By  a  diet  or  assembly  of  princes,  held  at  Spire,  in  1526,   Ecei.  ms- 
under  the  emperor  Charles  V,  who  was  a  Roman  Catholic,  Ivfp.cg'' 


246  DIVISION   BETWEEN   PAPISTS,   &C.  B.  VI. 

CHAP.  II.  after  long  debates  the  reforming  party  gained  the  majority  for  a 

general  council  to  settle  their  controversies.     It  was  unanimously 

agreed  to  present  a  solemn  address  to  the  emperor,  beseeching 

him  to  assemble,  without  delay,  this  general  council;  and  it  was 

also  agreed,  that,  in  the  mean  time,  the  princes  and  states  of  the 

empire  should,  in    their  respective  dominions,  be  at  liberty  to 

manage  ecclesiastical  matters  as  they  should  think  proper;  yet 

so  as  to  be  able  to  give  to  Grod  and  to  the  emperor  an  account  of 

their  administration. 

Ecci.  His-         37.  But  in  another  diet  held  at  Spire,  in  1529,  the  liberty  of 

iv"^^'  7i''      *^^  reforming  party  was  interrupted ;  for  by  a  majority  of  votes 

72.       '       the  former  agreement  was  revoked,   and  every  change  declared 

unlawful,  that  should  be  introduced  into  the  established  religion, 

until  the  determination  of  a  general  council  was  known. 

38.  The  elector  of  Saxony,  who  had  assumed  the  supremacy 
in  the  church,  considered  this  decree  as  iniquitous  and  intolerable  ; 
as  did  also  the  landgrave  of  Hesse,  and  the  other  members  of  the 
diet,  who  were  persuaded  of  the  necessity  of  a  reformation  in  the 
church.  Therefore  they  entered  a  protest  against  this  decree, 
and  still  appealed  to  the  emperor  and  to  a  general  council. 
Hence  arose  the  denomination  of  Protestants.  Therefore,  from 
this  period,  the  church  must  be  considered  as  divided  between 
the  Papists  and  P^-ot  est  ants. 

39.  In  the  year  1530,  a  diet  was  held  at  Augsbur'],  and  a 
confession  of  faith  drawn  up  by  Luther  and  Melanctho7i,  called 
the  Augsburg  Confessio7i,  was  read  and  presented  to  the  em- 
peror. 

Ibid. p. 91.  40.  "The  creatures  of  the  Roman  pontiff,  (says  Mosheim,) 
who  were  present  at  this  diet,  employed  John  Faber,  Eckius, 
and  another  doctor  named  CochlcBus,  to  draw  up  a  refutation  of 
this  famous  confession.  The  emperor  demanded  of  the  Protes- 
tant members  that  they  would  acquiesce  in  it,  and  put  an  end  to 
their  religious  debates." 

41.  The  Protestants,  or  creatures  of  Luther,  declared,  on  the 
contrary,  that  they  were  by  no  means  satisfied  with  the  reply  of 
their  adversaries,  and  desired  a  copy  of  it  to  demonstrate  its 
weakness.  "  This  reasonable  request  (says  Mosheim)  was  refused 
by  the  emperor." 

42.  Yet  this  was  the  emperor  to  whom  they  had  appealed; 
and  all  their  appeals  to  princes  and  councils  were  of  a  like  kind, 
and  produced  the  like  fruits  of  more  violent  contentions  and  dis- 
cord :  as  opposite  to  the  nature  and  effects  of  the  true  Gospel,  as 
midnight  darkness  is  opposite  to  the  meridian  sun. 


B.  VI.  EFFECTS   OF   THE   PROTESTANT  GOSPEL.  247 


CHAPTER  III. 

FRUITS   AND    EFFECTS    OF    THE    PROTESTANT    GOSPEL. 

According  to  Mosheim,  the  votaries  of  Rome,  had  recourse  to  chap.  in. 
measures  suited  to  the  iniquity  of  the  times,  though  they  were  „.       ., 
equally  disavowed  by  the  dictates  of  reason  and  the  precepts  of  tory,  vol. 
the  Gospel.     These  measures  were,  the  force  of  the  secular  arm,   90'''^^' 
and  the  authority  of  imperial  edicts. 

2.  The  Protestants,  to  show  that  they  were  evidently  actuated 
by  the  self-same  spirit  of  iniquity,  left  no  means  unemployed, 
however  contrary  to  the  precepts  of  the  Gospel,  that  might  corro- 
borate to  form  a  league  for  the  purpose  of  repelling  force  by 
force. 

3.  An  alliance  with  papists  against  other  papists,  nay,  with 
the  wickedest  of  popish  princes,  was  not  deemed  too  base,  pro- 
vided it  was  likely  to  answer  their  purposes.  And  instead  of 
imperial  edicts,  Luther  supplied  this  place,  by  exhorting  the 
princes,  not  to  abandon  those  truths  which  they  had  lately  as- 
serted with  such  boldness. 

4.  After  the  diet  of  Augsburg,  in  1530,  the  Protestant  princes  Hist,  of 
assembled  at  Smalcald.     "  There  they  concluded  a  league  against  voK^i'rZ' 
all  aggressors,  by  which  they  formed  the  Protestant  states  ot  the  si- 
empire  into  one  regular  body,  and  beginning  already  to  consider 
themselves  as  such,  they  resolved  to  apply  to  the  kings  of  France 

and  England,  and  implore  them  to  patronize  and  assist  their  new 
confederacy."     So  says  Robert so7i. 

5.  The  king  of  England  was  Henry  VIII,  the  most  licentious  EccI.  His- 
and  wretched  character  of  that  age.     And  the  king  of  France  1""^^,'  g^ " 
was  Francis  I,  a  professed  papist,  a  blood-thirsty  and  cruel  87, 101.' 
tyrant,  who,  as  his  own  private  and  personal  views  required,  in 

order  to  foment  sedition  and  rebellion,  could  enter  into  a  league 
with  the  Protestants,  and  at  other  times,  when  he  had  no  more 
occasion  for  their  services,  could  commit  them  daily  to  the  flames.* 
The  Protestant  historians  have  themselves  given  these  two  princes 
this  character. 

6.  This  confirms  what  has  been  just  now  stated,  that  a  con- 
federacy would  be  entered  into  by  Protestants  with  any,  however 
base  or  wicked,  provided  by  it,  they  had  a  prospect  of  answering 
their  own  purposes  against  their  former  brethren. 

•  He  was  indeed,  the  most  iiiliuman,  implacable  and  cruel  tyrant,  who  could  de- 
clare, "  that  if  he  thought  the  blood  in  his  arm  was  tainted  with  the  Lutheran 
heresy,  he  would  have  it  cut  off;  and  that  he  would  not  spare  even  his  own  chil- 
dren, if  they  entertained  sentiments  contrary  to  those  of  the  Catholic  church." 
Mosheim's  Eccl.  Hist.  Vol.  IV,  p.  87,  Note  [z.] 


248 


EFFECTS   OF   THE   PROTESTANT   GOSPEL. 


B.VI. 


CHAP.  III. 

Eccl.  His- 
tory,  vol. 
iv.  p.  96. 
Nota  [h]. 


Hist,  of 
Charles  V. 
vol.  iii.  p. 
336,  &  343- 
347,  Jc  Ecc. 
Hist.  vol. 
iv.  p.  109. 


Hist,  of 
Charles  V. 
vol.  iii.  p. 
353,  354. 


Ibid.p.35S. 


7.  And  what  still  more  eminently  discovered  an  antichristian 
spirit  of  division,  of  enmity,  and  a  sordid  thirst  for  pre-eminence, 
in  the  reforming  party,  was  Luther''s  refusing  to  comprehend  in 
this  league,  the  followers  of  Zui?igle,  and  those  who  had  adopted 
the  sentiments  and  confession  of  Bucer,  although  they  were  his 
brethren,  in  the  present  necessary  work  of  reforming  the  church. 

8.  Time  and  contentions  roll  on,  and  more  violent  and  iniqui- 
tous measures  ensue.  The  emperor,  confederate  with  the  pope, 
raised  an  army  of  thirty-six  thousand  men  in  order  to  reduce  the 
Protestants  to  obedience.  The  Protestants,  far  superior  in  num- 
ber, amounting  to  eighty-five  thousand,  pushed  forward  their 
armies,  and  cannonaded  the  camp  of  the  emperor  at  Ingolstadt, 
but  their  long  fomented  divisions,  jealousies,  and  spirit  of  con- 
tention among  themselves,  prevented  their  success. 

9.  Had  the  Reformation  been  carried  on  under  the  name  of  a 
political  revolution,  on  the  side  of  freedom,  things  might  have 
been  kept  in  their  proper  order;  but  when  divisions,  perfidy, 
war,  and  bloodshed,  make  up  the  greatest  part  of  their  transac- 
tions, and  all  carried  on  under  the  name  of  the  Prince  of  Peaee, 
and  the  pretext  of  maintaining  his  religion,  the  truth  was  dis- 
torted into  falsehood,  the  precepts  of  the  Gospel  trodden  under 
foot,  and  the  reason  of  mankind  insulted. 

10.  Whatever  credit  may  be  due  to  the  princes  in  the  defence 
of  their  natural  and  civil  rights,  the  peaceable  religion  of  Jesus 
is  manifestly  put  out  of  the  question  by  their  conduct:  and 
whatever  deception  there  be  in  the  case  under  religious  pretexts, 
the  honor  of  this  deception  is  due  to  Luther  and  the  rest  of  the 
Protestant  priesthood. 

11.  From  the  year  1517,  in  which  the  Reformation  commenced, 
until  the  year  1546,  in  which  Luther  died,  nothing  but  the  fruits 
of  corrupt  ambition  are  manifest  from  the  whole  face  of  history, 
during  that  period  of  more  than  twenty-eight  years.  Endless 
controversies,  debates  about  diets  and  councils,  violence  and 
wars,  are  the  distinguishing  marks  of  those  times  of  discord. 
And  even  the  means  by  which  the  Reformation  was  finally  estab- 
lished, were  as  opposite  to  the  precepts  of  the  Grospel,  as  blood- 
shed and  robbery  are  opposite  to  peace  and  good  will. 

12.  While  the  Papists  and  Protestants,  and  their  armies,  were 
concerting  plans  to  subdue  each  other  by  the  sword,  Maurice, 
duke  of  Saxony,  a  professed  protestant,  and  a  perfect  master  in 
the  art  of  dissimulation,  perfidiously  makes  a  league  with  the 
emperor,  and  engages  to  take  up  arms  against  his  father-in-law, 
and  to  strip  his  nearest  relation  of  his  honors  and  dominions. 
John  Frederick,  elector  of  Saxony,  was  his  uncle,  and  his 
father-in-law  was  Philip,  landgrave  of  Hesse. 

13.  Accordingly,  Maurice  having  assembled  about  twelve 
thousand  men,  defeated  the  troops  which  the  elector  had  left  to 


B.  VI.  EFFECTS   OF   THE   PROTESTANT   GOSPEL.  249 

guard  his  country,  and  took  possession  of  lais  dominions.     The    chap,  in. 
news  of  these  conquests  soon  reached  the  camps,  and  filled  the 
Papists  with  joy.  and  the  Protestants  with  terror. 

14.  The  maxims  of  the  princes,  with  regard  to  the  conduct  of  History  of 
the  war,  differed  as  widely  as  those  by  which  they  were  influenced  voi'^ii?  p." 
in  preparing  for  it.     Perpetual  contrariety,  jealousy,  and  a  spirit  s-is. 

of  contention  prevailed.  These  multiplied  dissensions  flowing 
from  the  inconsistency  of  their  natural  tempers,  rendered  them 
more  violent. 

15.  It  was  but  a  little  while  before  Maurice  took  possession  of  ibid.  p.  330. 
his  uncle's  dominions,  that   the  confederated  Protestants,  "  de- 
clared their  own  resolution  to  risk  every  thing  in  maintenance  of 

their  religimis  7-ights.  "  But  a  spirit  of  discord  and  anxiety  for 
their  temporal  interest  and  safety,  manifestly  prevailed  to  put  re- 
ligion out  of  the  question. 

16.  The  elector  returned  with  an  army  towards  Sa.ro???/,  and  ibid.  p.  304. 
the  greater  part  returned  with  their  respective  leaders  into  their 

own  countries,  and  dispercsed  there.  All  the  princes  in  person, 
and  the  cities  by  their  deputies,  were  compelled  to  implore  mercy 
of  the  emperor  in  the  humble  posture  of  supplicants.  City  after 
city,  even  those  who  had  been  the  most  highly  distinguished  for  Ibid.  p.  365. 
their  zeal  in  their  way  of  reformation,  now  submitted  to  such  con- 
ditions as  the  emperor  was  pleased  to  give  them. 

17.  For  no  sooner  was  the  example  set  of  deserting  the  com- 
mon cause,  than  the  rest  of  the  members  became  impatient  to 

follow  it,  "and  seemed  afraid  (says  Robertson,)  lest  others,  by  ii)idp. 303, 
getting  the  start  of  them  in  returning  to  their  duty,  should,  on  ■"'^''• 
that  account,  obtain  more  favorable  terms.     Thus  a  confederacy, 
lately  so  powerful  as  to  shake  the  imperial  throne,  fell  to  pieces, 
and  was  dissolved  in  the  space  of  a  few  weeks.  " 

18.  After  these  things  the  emperor  passes  on  to  Saxojiy,  and  ibid.  p. 405, 
the  elector  and  landgrave,  the  two  most  powerful  protectors  of  '^^^-'^'■^^• 
the  Protestant  cause,  are  made  prisoners,  with  the  most  humiliat-   .  ., 

ing    and  aggravating  terms  of  submission ;    and  the  perfidious  447. 
Maurice  becomes  elector  of  Saxony. 

19.  Finally,  the  emperor  entered  Augsburg,  and  with  great  ibid.p  431. 
pomp,  re-established  the  rites  of  the  Ptouiish  worship.     And  a 

creed  was  drawn  up  containing  the  essential  doctrines  of  the 
Komish  Church. 

20.  "The  greatest  part  of  those  (says  Mosheim,)  who  had  the  Eoci.  ms- 
resolution  to  dispute  the   authority  of  this  imperial  creed,  were  iv!^p.i°3. 
obliged  to  submit  to  it  by  the  force  of  arms,  and  hence  arose  de- 
plorable scenes  of  violence  and  bloodshed,  which  involved  the 
empire  in  the  greatest  calamities.  "     Thus  the  Protestant  power 

was  reduced  to  its  lowest  extremity,  while  the  Papal  power  seemed 
to  recover  its  usual  strength. 

21.  The  landgrave  of  Hesse,  through  the  counsel  of  histreach- 

17 


.250 


EFFECTS  OP  THE  PROTESTANT  GOSPEL. 


B.  VI. 


CHAP.  III. 

Eccl.    Ilis- 
lory,  vol 
iv.   p.    109, 
110,  and 
note  [y  ] 


Ibid.  p.  110. 


Ibid.  p.  117 
118  ti  274. 


History  of 
Charles   V. 
vol.  iii.  p. 
353. 


Ibid.  p.  358. 


Eccl.    Hi.s- 
tory,  vol. 
iv.  p.   353 ; 
ajid 

Grounds 
of  C.  Doc. 
p.  53. 


erous  son-in-law  Maurice,  and  under  the  promise  of  liberty,  liad 
submitted  to  the  unjust  demands  of  the  emperor ;  but  contrary  to 
the  most  solemn  treaty,  he  was  perfidiously  imprisoned,  and  kept 
for  several  years  in  a  close  and  severe  confinement ;  and  many 
entreaties  were  made  for  his  liberty  from  time  to  time,  by 
many  European  princes,  particularly  by  Maurice,  but  without 
effect. 

22.  Maurice,  perceiving  at  length  that  he  was  duped  by  the 
emperor,  entered  secretly  into  a  league  with  the  king  of  France, 
and  several  Gtrvian  princes,  for  the  maintenance  of  their  rights 
and  liberties ;  and  by  secret  intrigue,  marched  a  powerful  army 
against  the  emperor,  and  surprised  him  unawares  at  Inspruk, 
where  he  lay  with  a  handful  of  troops,  and  without  the  least  ap- 
prehension of  danger. 

2.3.  By  this  sudden  and  unforeseen  event,  was  that  powerful 
emperor  brought  to  conclude  a  treaty  of  peace  with  the  Protest- 
ants, which  was  done  at  Pasaau  in  the  year  1552.  This  they  call 
the  Bulwark  of  peace  and  liberty  !  And  thus,  by  the  sword  of  a 
traitor  and  a  base  usurper,  did  the  beastly  power  of  papal  hierachy 
receive  a  deadly  wound. 

24.  It  was  well  said,  by  Dr.  Robertson,  concerning  Maurice 
and  his  perfidious  treaty  with  the  emperor,  that  "  History  hardly 
records  any  treaty  that  can  be  considered  as  a  more  manifest  vio- 
lation of  the  most  powerful  principles  which  ought  to  influence 
human  actions.  " 

25.  Yet  that  same  artful  dissembler,  the  treacherous  Maurice, 
who  entered  into  a  league  with  the  Papists  against  the  Protestant 
— who  perfidiously  and  inhumanly  stripped  his  nearest  relation  of 
his  honor  and  dominions  and  usurped  his  place — whom  the  Protest- 
ants branded  as  an  apostate  from  religion,  a  betrayer  of  liberty,  a 
contemner  of  the  most  sacred  and  natural  ties ;  that  same  perfidious 
monster,  according  to  the  projects  of  huther,  must,  of  necessity, 
be  the  supreme  head  of  the  church  ! 

26.  Maurice,  however,  did  not  live  to  see  the  effects  of  all  his 
inglorious  and  treacherous  conduct,  for  he  died  the  following  year, 
of  a  wound  received,  while  he  was  fighting  against  Albert,  of 
Brandenburg.  Such  were  the  means  used  in  Germany  by  Luther 
and  his  followers,  in  reforming  a  corrupt  church,  and  in  establishing 
what  they  call  religious  peace. 

27.  In  Stvitzerla7id  the  Reformation  was  also  carried  on  by 
means  diametrically  opposite  to  the  precepts  of  the  Gospel. 
Zuiiigle  (who  was  cotemporary  with  Luther)  fell  in  a  battle,  in 
the  year  1530,  while  he  was  defending  his  reformed  gospel,  sword 
in  hand,  against  the  Papists. 

28.  The  Reformation  in  England,  took  its  rise  from  a  rupture 
between  the  Pope  and  Henry  VIII,  concerning  a  divorce  which 
the  Pope  refused  to  grant  this  licentious  monarch.     "A  prince 


B.  VI. 


EFFECTS  OF  THE  PROTESTANT  GOSPEL. 


251 


(says  Mosheim,)  who  in  vices  and  abilities  was  surpassed  by  none 
who  swayed  the  sceptre  in  this  age." 

29.  "The  English  nation  was  delivered  from  the  tyranny  of 
Rome,  by  Henry's  renouncing  the  jurisdiction  and  supremacy  of 
its  imperious  pontiff."  And  what  next?  "Soon  after  this, 
Henry  was  declared  by  the  parliament  and  people  supreme  head, 
on  earth,  of  the  church  of  England,  the  monasteries  were  sup- 
pressed, and  their  revenues  applied  to  other  purposes." 

30.  But  this  is  not  all,  he  extended  his  supremacy  as  far  as 
his  power  permitted.  In  the  year  1555,  George  Broicn,  a  monk 
of  the  order  of  St.  Augustin,  he  created  archbishop  of  Dublin, 
who  caused  the  king's  supremacrj  to  be  acknowledged  in  that 
nation.  "Henry  shewed  soon  after,  that  this  supremacy  was 
not  a  vain  title ;  for  he  banished  the  monks  out  of  that  kingdom, 
confiscated  their  revenues,  and  destroyed  their  convents." 

31.  Thus  the  same  means  that  had  been  used  by  the  bloody 
Constantine  and  his  successors,  in  abolishing  Paganism,  and  in 
promoting  their  pretended  gospel,  were  also  used  by  the  Re- 
formers, under  a  pretence  of  abolishing  superstition,  and  restoring 
pure  religion.     As  their  fathers  did,  so  did  they. 

32.  From  Diotrephes  to  Constantine,  and  from  Constantine  to 
Leo,  and  from  Leo  to  Luther,  and  so  along  down  through  the 
Reformation,  one  and  the  same  spirit  of  antichristian  tyranny  is 
manifest  from  the  vrhole  tenor  of  orthodox  history ;  a  sordid 
thirst  for  dominion  and  supremacy,  accompanied  with  a  cool 
barbarity  towards  all  who  differ  from  the  ruling  party. 

33.  To  the  above  words  of  Br.  Mosheiin  may  be  added  the 
following  from  bishop  Challoner,  "The  foundations  of  the 
Reformation  of  England  were  laid  by  manifold  sacrileges,  in 
pulling  down  monasteries,  and  other  houses  dedicated  to  God, 
[upon  the  principles  of  their  own  acknowledged  ancestors]  rifling 
and  pillaging  churches,  alienating  church  lands,  &c. ;  as  may  be 
seen  in  the  history  of  the  Reformation  by  Dr.  Heylin." 

34.  "Wheresoever  the  reformed  gospel  was  preached,  it 
brought  forth  seditions,  tumults,  rebellions,  &c.,  as  appears  from 
all  the  histories  of  those  times.  Insomuch  that  in  France  alone, 
the  reformed  gospellers,  besides  innumerable  other  outrages,  are 
said  to  have  destroyed  no  less  than  twenty  thousand  churches.* 
How  little  does  such  a  Reformation  resemble  the  first  establish- 
ment of  the  Church  of  Christ !  " 

35.  The  Protestants  of  France  were  Calvinists,  the  disciples 
and  followers  of  John  Calvin,  whose  principles  were  to  defend 
his  reformed  religion  by  the  sword,  and  put  heretics  to  death. 
In  the  year  1560,  the  riotous  Calvinists  were  called  Huguenots ; 
[i.e.  confederates]  and  it  was  but  natural  for  the  disciples  to  be 
as  their  lord.  Mosheim  observes  concerning  their  commotions 
in  that  country,  that,  "both  the  contending  parties  committed 


CHAP.  HI, 

Eccl 

.    His. 

tory, 

vol. 

iv.  p. 

101. 

IbiU. 

p.  103. 

Ibid.  p.  124. 


Grouiuls 
C.  Doc. 
p.  55. 


*  Jeru. and 
Babel,  p. 
10.3. 

Grounds  of 
C.  Doc.  p. 
5G. 


Eccl.   His- 
tory, vol. 
iv.  p.  373. 


252  EFFECTS  OF  THE  PROTESTANT  GOSPEL.     B.  VI. 

CHAP.  III.  such  deeds  as  are  yet,  and  always  will  be,  remembered  with 
horror.' 

36.  These  outrages,  however,  were  calmed  by  Henry  IV, 
king  of  France,  who  renounced  Protestantism  and  made  a  public 
profession  of  Popery.  Nothwithstanding,  by  an  edict,  drawn  up 
in  the  year  1598,  called  the  edict  of  Nantes,  he  gave  the  Pro- 

ibid.p. 373.  testants  liberty  of  conscience,  and  "a  full  security  (says  Mo- 
sheim,)  for  the  enjoyment  of  their  civil  rights  and  privileges, 
without  persecution  or  molestation  from  any  quarter." 

37.  The  honor,  therefore,  of  this  religious  liberty,  is  due  to 
the  Papists,  and  not  to  the  Protestants.  But  it  must  be 
observed,  that  this  liberty  proceeded  from  political  and  sinister 
motives :  as  the  religious  peace,  of  Passau,  flowed  from  Maurice's 
treacheries. 

38.  Such  then,  as  have  been  stated,  were  the  first  means  which 
the  Protestants  used,  in  reforming  a  base  and  superstitious 
church ;  and  ?-e-form  it  they  did,  into  as  many  different  shapes 
and  forms,  as  have  been  sufficient  to  keep  the  whole  world  in 
perplexity,  and  which  would  require  the  labor  of  a  life  to  expose 
to  full  view. 

39.  But  if  such  means,  as  those  by  which  the  Reformation 
commenced,  and  was  promoted,  and  finally  established,  under 
the  name  of  Christ,  were  contrary  to  the  precepts  and  example 
of  Christ,  it  still  remained  an  incontestible  truth,  that  the  whole 
work,  from  beginning  to  end,  was  the  work  of  antichrist. 

40.  Seeing  that  such  false  and  deceitful  terms  as  the  blessed 
Reformation,  a  religions  peace,  a  glorious  cause,  ^-c,  are  applied 
to  quarrelli7ig,  lorangling,  animosity,  endless  dissensions, 
'perfidy,  frauds,  usurpations,  fightings,  ivars  and  bloodshed,  with 
all  of  which  the  Reformation  was  replete ;  and  seeing  that  the 
promoters  of  such  a  cause  called  themselves  the  ininisters  of 
Christ ;  then  with  the  strictest  justice  and  propriety  may  also 
the  following  titles  be  applied  to  such. 

2  Cor,  xi.  41.  For  such  are  false  apostles,  deceitful  workers,  trans- 
13-15.  forming  themselves  into  the  Apostles  of  Christ.  A?id  no  marvel ; 
for  Satan  himself  is  transformed  into  an  angel  of  light.  There- 
fore it  is  no  great  thing  if  his  r/miisters  also  be  trajisformed  as 
the  ministers  of  righteousness  ;  lohose  end  shall  be  according  to 
their  v;orks. 


B.  VI.        REFORMED    CHURCUES   ESTABLISHED   BY,    &C.  253 


CHAPTER  IV. 

REFORMED    CHURCHES    ESTABLISHED    BY   THE    WORKS    OF 
ANTICHRIST. 

The  reformed   churches   sprang  immediately  out  of  the  papal  chap.iv. 
hierarchy ;  and  being  separated,  founded,  and  established,  and  their  ' 

doctrines,  discipline,  and  government,  reformed  by  works  contrary 
to,  and  without  the  example,  precepts  or  commandments  of  Christ, 
are  properly  called  the  works  of  antichrist. 

2.  Christ  and  antichrist  could  never  sit  together  on  one  throne, 
nor  rule  in  one  kingdom ;  therefore,  while  antichrist  had  the 
dominion,  Christ  had  it  not.  Antichrist,  in  the  time  of  his  do- 
minion, could  exercise  his  authority  over  the  subjects  of  his  own 
dark  kingdom,  but  such  as  never  claimed  any  relation  to  his  or- 
thodoxy ;  but  rather  suffered  death  under  his  tyranny,  were  never 
his  subjects,  but  were  always  branded  as  heretics. 

3.  Catholic  despotism,  under  the  same  orthodoxy,  was  invented 
by  the  Alexandrian  ])riesthood,  in  the  second  century,  and  from 
thence,  like  the  torrent  of  one  mighty  river,  it  came  rolling  along 
down  to  the  Reformation,  through  emperors  and  popes  ;  and  this 
despotic  hierarchy,  through  all  its  progress,  by  Protestant  as  well 
as  Popish  writers,  is  called  the  Christian  church! 

4.  At  the  Reformation  this  one  great  church  is  divided,  and 
soon  after  subdivided  ;  and  so  it  continued  to  divide  and  subdivide 
until  numerous  churches  were  formed  and  re-formed,  full  of 
clashing  principles,  sectary  against  sectary,  each  claiming  the 
greatest  evidence  of  orthodoxy. 

5.  And  what  is  still  more  remarkable,  all  those  divided  churches 
still  continue  to  make  up  the  one  great  body  of  christians,  the  one 
great  Catholic  or  Universal  church,  very  properly  called  the 
Church  militant,  that  is,  i\iQ  fighting  church. 

6.  The  papal  hierarchy  naturally  arose  out  of  that  huge  mass 
of  corruption  and  matley  spectacle  of  superstition,  established  by 
CoNSTANTiNE,  and  called  the  Church;  which,  from  the  setting 
up  of  the  school  at  Alexandria,  until  the  time  of  Leo  the  Great, 
is  by  all  her  conduct,  most  manifestly  proved  to  be  the  church  of 
antichrist.  Over  this  self-styled  Catholic  church,  the  bishops  of 
Rome  took  the  supremacy. 

7.  From  about  the  year  756,  the  time  the  pope  began  to  be  a  Redemp? 
temporal  prince,  the  Protestants  have,  generally,  dated  the  begin-   p-  ''•^'■ 
ning  of  the  reign  of  antichrist,  and  have  taken  great  pains  to  prove,   Di?s  on 
that  the  papal  power  was  antichrist — that  the  church  of  Rome  \\"^n\(^5'^' 
was  the  mother  of  Harlots,  by  whom  the  kings  and  inhabitants  of  siy. 


254  REFORMED    CHURCHES   ESTABLISHED   BY  B.  VI. 

CHAP  IV.  the  eartli  were  made  drunk  with  the  wine  of  her  fornication — and 
that  the  papal  hierarchy,  church,  or  kingdom,  over  which  the  popes 
had  the  supremacy,  was  the  wicked  antichristiaii  kmgdom. 

8.  Yet  from  this  complicated  source,  this  self-styled  holy  and 
ever  orthodox  church,  this  kingdom  of  antichrist  and  mother  of 
Harlots,  the  reformed  churches  immediately  proceeded,  and  took 
with  them,  the  same  doctrines,  sacraments,  manner  of  worship, 
discipline,  and  government,  together  with  a  vast  increase  of  ill 

'.nature  against  each  other,  and  an  unmerciful  spirit  of  persecution, 
as  will  yet  more  fully  appear. 

9.  The  first  reformers,  at  the  commencement  of  the  Reforma- 
tion, particularly  Martin  Luther,  had  no  intention  of  separating 
from  what  they  called  the  holy  Roman  church,  as  has  been  ob- 
served ;  his  only  intention  was  to  brand  with  infamy  those  emis- 
saries who  abused  its  authority.  A  reformation  of  the  same  cor- 
rupt church  of  antichrist,  was  the  highest  that  was  even  pretended. 

10.  But  when  Luther  and  his  associates  were  expelled  from 
the  communion  of  the  church,  projects  were  formed  with  the  princes, 
who  thereupon  withdrew  the  churches  in  their  dominions  from 
under  the  papal  hierarchy.  These  churches  in  all  parts,  were  the 
same  which  had,  for  many  ages,  professedly  belonged  to  the  jur- 
isdiction of  the  popes  of  Rome. 

11.  And  as  it  is  strongly  urged,  by  modern  protestant  writers, 
that  the  first  reformers,  Luther,  Calvin,  and  the  rest  who 
merited  that  title,  pleaded  no  divine  commission;  that  they 
taught  no  new  religion,  nor  laid  claim  to  any  extraordinary  vo- 
cation ;  it  therefore,  consequently  and  inevitably  follows,  that 
these  churches  were,  and  continued  to  remain  the  churches  of  an- 
tichrist;  and  that  they  still  retained  the  same  religion,  doctrines, 
discipline,  and  government,  which  they  had  been  taught  by  their 
mother,  the  Mother  op  Harlots. 

12.  The  church  of  antichrist,  in  truth,  never  had  the  doctrine, 
discipline,  and  government  of  Christ  in  possession ;  but  had  stolen 
the  words  and  institutions  of  the  saints,  and  clothed  herself  with 
their  profession.  Her  doctrine  was  a  monstrous  abuse  of  sacred 
words  ;  her  discipline  was  written  with  the  blood  of  the  innocent ; 
and  her  government  was  the  grossest  insult  upon  the  rights  and 
consciences  of  mankind.  As  was  the  mother,  so  were  her  daugh- 
ters ;  they  were  open  prostitutes,  who  could  show  no  true  descent, 
but  from  the  same  Mother  of  harlots. 

13.  A  late  Protestant  writer,  speaking  on  the  various  states  of 
Chrisiian  the  church,  very  justly  says  of  the  Reformation,  "It  remained 
p.  333?°^'  imperfect,  which  is  mostly  discernible,  in  the  discipline  and  go- 
vernment of  the  church,  as  likewise  in  morals.  For,  with  the  re- 
formed, the  true  government  of  the  church  was  changed,  apostolic 
discipline  laid  aside,  and  the  whole  authority  engrossed  by  poli- 
ticians ;  so  that,  at  present,  the  most  grievous  abuses  are  flagrant 


B.  VI.  THE   WORKS    OP    ANTICHRIST.  255 

■with  respect  to  the  vocation  of  ministers,  the  exercise  of  discipline,  chap,  iv. 
the  use  of  sacraments,  &c.  " 

14.  Then  surely,  where  churches  were  established  without  a 
divine  commission,  and  without  any  extraordinary  vocation ; 
where  apostolic  discipline  was  laid  aside ;  and  where  the  whole 
authority  was  engrossed  by  earthly  politicians,  it  is  no  marvel 
that  the  most  grievous  abuses  should  become  flagrant. 

15.  The  church  of  Rome  never  was  uniform  in  her  doctrines  ; 
the  monastic  orders  held  sentiments  directly  contrary  to  each 
other,  about  which  they  were  perpetually  quarrelling  aud  wrang- 
ling ;  yet  all  were  held  in  a  kind  of  subordinate  union,  so  long  as 
they  professed  their  subjection  to  one  infallible  head. 

16.  But,  when  the  reformers  cast  off  the  pope's  supremacy,  and 
still  retained  the  same  contentious  doctrines,  and  the  same  sordid 
thirst  for  pre-eminence,  they  had  nothing  to  prevent  them  from 
showing  out  their  divisions  to  the  utmost  extent. 

17.  The  Scriptures,  which  they  adopted  as  the  Word  of  God, 
and  ovhj  test  of  religious  truth,  suffered  them  not  only  to  retain 
their  former  respective  and  contradictory  doctrines,  but  to  wran- 
gle and  dispute  about  them  in  the  most  shameful  and  scandalous 
manner,  and  to  give  the  most  positive  judgment  against  each  other, 
followed  by  banishments,  imprisonments,  and  even  death.  If 
such  is  the  only  test  of  truth,  it  is  indeed  a  strange  mystery,  and 
mankind  might  forever  content  themselves  to  remain  in  darkness, 

18.  Through  the  whole  progress  of  the  Reformation,  the  same 
doctrines  and  disputes  were  kept  up,  which  for  many  ages  had 
existed  in  the  Romish  church,  concerning  The  Eucharist — The 
Trinity  The  Decrees  of  God — The  Vica7-ious  Aio7ieme7it — hn- 
puted  Righteousness,  &c.,  etc.,  &c. 

19.  So  that  in  all  their  divisions  and  controversies,  the  con- 
tending parties  could  appeal  to  the  same  fathers  and  general  coun- 
cils with  the  papists,  and  alternately  boast  of  having  on  their  side, 
the  decrees  of  the  council  of  Nice,  of  Chalcedon,  or  Constantino- 
ple; or  the  ancient  writings  of  Origen,  St.  Ambrose  or  St. 
Augustin.* 

20.  And  while  each  made  their  appeal  to  their  blind  and  dumb 
test  of  truth  for  the  orthodoxy  of  their  sentiments,  and  labored 
hard  to  determine  what  the  faith  of  another  should  be,  an  impartial 
spectator,  might  appeal  to  the  judgment  of  common  sense,  to  prove 
that  their  systems  and  practices  were  all  a  perfect  labyrinth  of 
senseless  jargon. 

21.  The  antichristian  contentions  and  bitter  animosities,  that 
were  carried  on,  first  by  the  Papists,  and  then  by  the  Protestants, 
co7icer7iing  the  7nanner  in  which  the  body  and  blood  of  Christ 

*  By  the  writings  of  this  "  bitter  and  bloody  fanatic  of  Africa"  (from  whom 
proceeded  232  pamphlets)  did  Luther,  Occolampadius,  and  other  reformers,  ex- 
pound scripture.    See  Eccl.  Researches,  p.  102. 


256  REFORMED    CHURCHES    ESTABLISHED    BY  B.  VI. 

CHAP.  IV.  ii^Qj-Q  present  in  tlie  euckarist,  make  up  a  great  part  of  the  history 
~  of  the  llefoniiation. 

22.  These  contentions,  conceryiing  the  hodij  and  blood  of  Christ, 
were  carried  on  by  the  Protestants  for  many  years,  which  finally 
terminated  in  a  grand  division  between  the  reforming  parties,  one 
of  which  claimed  Martin  Luther,  as  the  established  founder 
of  their  church,  and  the  other  JoHN  Calvin;  and  with  all  the 
natural  sagacity  of  their  divines,  and  all  the  force  of  their  earthly 
princes  and  civil  magistrates,  they  have  never  been  able  to  heal 
the  division  from  that  day  to  this. 

23.  It  is  well  known  by  all  who  are  acquainted  with  the  con- 
duct of  the  first  reformers,  that  about  this  one  particular  doctrine, 
(concerning  Christ^s  body  a)id  blood,)  there  have  been  more  con- 
tentions, bitter  animosities,  and  bloodshed,  than  about  any  other. 

24.  In  order  that  these  superstitious  debates  about  their 
eucharist,  may  appear  in  their  true  colors,  it  will  not  be  improper 
to  take  some  notice  of  their  rise  and  progress,  which  may  serve 
as  a  further  evidence  that  the  first  reformers  taught  no  new  reli- 
gion, but  the  same  that  was  taught  by  the  corrupt  church  of 
Rome. 

Ecci.  His-  25.  The  controversy  concerning  the  inanner  in  lohich  the  body 
'^"■^^o'  ^''^  blood  of  Christ  ivere  present  in  the  eucharist,  was  first  set  on 
foot  by  one  Radbert,  a  monk.  He,  in  a  treatise,  maintained,  "that, 
after  the  consecration  of  the  bread  and  wine  in  the  Lord's  supper, 
nothing  remained  of  these  symbols  but  the  outward  figure,  under 
which  tJie  body  aiid  blood  of  Christ  ivere  really  and  locally  present ; 
and  that  the  body  of  Christ  thus  present — was  the  same  body  that 
u-as  born  of  the  virgin,  that  suffered,  upon  the  cross,  and  was 
raised  from  the  dead.  " 

26.  This  treatise  was  composed  in  the  year  831,  at  a  time 
when  universal  history  declares  the  church  of  Rome  to  have  been 
the  most  abominable  sink  of  corruption,  and  her  rites  and  cere- 
monies a  motley  spectacle  of  superstitio?i,  when,  as  protestant 
writers  say,  the  papal  power  is  proved  to  be  a?itichrist,  and  the 
church  the  mother  of  abominations. 

27.  Until  about  the  middle  of  the  eleventh  century,  these  jar- 
ring opinions  were  proposed  on  both  sides,  unrestrained  by  the 

Ibid.  p.  331.  despotic  voice  of  authority.  The  emperor,  Charles  the  Bald, 
ordered  Hatramn  and  Scotus  to  draw  up  a  clear  explication  of 
that  important  doctrine  which  Radbert  seemed  to  have  so  cgre- 
giously  corrupted. 

Ibid.  p.  332.  28.  "  It  is  remarkable  (says  Mosheim,)  that  in  this  controversy 
each  of  the  contending  parties  were  almost  as  much  divided  among 
themselves  as   they  were   at   variance  with  their  adversaries.  " 

Ibid.  p.  333.  Scotus,  from  his  philosojjhical  genius,  declared  plainly  that  the 
bread  and  wine  were  the  signs  and  symbols  of  the  absent  body  and 
blood  of  Christ.     The  disputants  mutually  charged  each  other 


B.  VI.  THE   WORKS    OF    ANTICHRIST.  257 

in  tlieir  turns  with  the  most  odious  doctrines :  and  so  it  went   chap,  iv. 
on. 

29.  Berenger,  a  scholastic  disputer,  and  afterwards  archbishop   Ecci.  His- 
ol  Angers,  and  a  subtle  genius,  maintained  publicly  the  doctrine  ill'^^.'sTs' 
of  Scotus,  in  the  year  1045,  and  opposed  the  doctrine  of  Radbert.  ^44. 
No  sooner  was  the  doctrine  of  Scotus  published  by  Berenger,  than 
it  was  opposed  by  certain  doctors  in  France  and  Germany ;  and 
pope  Leo  IX,  attacked  it  with  vehemence  and  fury  in  the  yeai- 
1050;  and  in   two  councils  had  the  doctrine  of  Berenger  con- 
demned, and  the  book  of  Scotus,  from  which  it  was  drawn,  com- 
mitted to  the  flames. 

oO.  This  example  was  followed  by  the  council  of  Paris,  and 
one  party,  for  a  while,  reduced  the  other  to  silence,  by  throat- 
nings  and  deprivations  of  revenues,  and  fines,  and  synodical 
decrees.  But  after  the  death  of  Leo  IX,  the  flame  of  their  ibid. p.545. 
religious  discord  rekindled,  and  the  popes  strove  in  vain  to  put  an 
end  to  their  antichristian  debates. 

31.  Pope  Innocent  III,  in  the  year  1215,  had  the  honor  of  v..i.  iu.  p. 
introducing    the    term    transuhstaniiation.       That    is,    in    the   ~ 
eucharist  there  is  a  conversion  (or  change)  of  the  whole  substance 

of  the  bread  and   wi7ie ;  so  that  it  is  trtdy,  really  and  sub-  Grounds  of 

stantially,  the  very  body  and  blood,  soul  and  divinity  of  Jesus  24. 
Christ. 

32.  The  grand  dispute,  however,  continued.     For,  although  eccI.  iiis- 
the    pope    had    placed    transnbsta?itiatiou   among    the    avowed  iii.  p.  251. 
doctrines  of  the  church,  yet  the  authority  of  this  decree  was 

called  in  question  by  many.  Some  adopting  the  doctrine  of 
Berenger,  considered  the  bread  and  wine  as  signs  or  symbols  of 
the  absent  body  a?id  blood  of  Christ.  Others  thought  it  sufii-  ^^^'^•p  25^- 
cient  to  acknowledge,  what  was  termed  a  real  presence,  and  ex- 
plained the  inayiner  of  this  presence  quite  otherwise  than  the 
pope  had  defined  it.  Among  these  was  one  Piaigcns  AsiJivs,  a 
subtle  doctor  of  the  university  of  Paris,  who  towards  the  close 
of  the  thirteenth  century,  had  the  honor  of  substituting  consub- 
stantiation  in  the  place  of  transuhst antiation. 

33.  Thus  we  see  where,  and  when,  and  in  whom,  that  super- 
stitious rite  and  pernicious  error  took  its  rise,  invented  by  subtle 
philosophers,  and  scholastic  disputants,  and  brought  forth  from 
the  prolific  womb  of  the  Mother  of  Harlots,  the  sink  of  every 
abomination  and  all  sorts  of  wickedness. 

34.  Luther  and  his  followers,  it  is  said,  rejected  this  mo7istrox(S  vol.  iv.  p. 
doctrine  of  the  church  of  Rome  with  respect  to  the  transuh-  ggj^"  ^' 
stantiation,  but  were  nevertheless  of  opinion,  that  the  partakers 

of  the  Lord's  supper  received,  along  with  the  bread  and  wine, 
the  real  body  and  blood  of  Christ.  "  This,  (says  Mosheim,)  in 
their  judgment,  was  a  mystery,  which  they  did  not  pretend  to 
explain." 


258 


REFORMED    CHURCHES   ESTABLISHED   BY,    &C.      B.  VI. 


CHAP.  IV. 


Ibid.  p.  300. 
note  [h.] 


Ibid.  p.  02. 


Ibid.  p.  63. 


1  Cor.  X. 
16,  17. 


35.  But  Maclaine  says,  '■'■Luther  was  not  so  modest  as  Dr. 
Mosheim  liere  represents  him.  He  pretended  to  explain  his 
doctrine  of  the  real  presence,  absurd  and  contradictory  as  it  was, 
and  uttered  much  senseless  jargon  on  this  subject.  As  in  red 
hot  iron,  said  he,  two  distinct  substances,  viz :  iron  and  fire, 
are  united,  so  is  the  body  of  Christ  joined  with  the  bread  in  the 
eucharist."  This,  Maclaine ^^rj  properly  calls  the  "  nonsensical 
doctrine  of  consubstantiatioii,  '  which  was  first  in\'Bnted  by  that 
subtle  popish  doctor  Pungeiis  Asimis. 

36.  Wherein  then  lay  the  diiference  ?  It  can  be  found  only  in 
a  slight  variation  of  high  sounding  words,  calculated  to  impose 
upon  the  credulity  of  a  blinded  multitude,  and  to  add  the  greatest 
number  to  the  party  .who  could  use  the  most  cunning  deception, 
in  explaining  the  most  pompous  sounds  of  nonsense. 

37.  Carlostadt,  who  was  Luther^s  colleague  and  companion, 
and  whose  doctrine  was  afterwards  confirmed  by  Zuingle,  main- 
tained, "  That  the  body  and  blood  of  Christ  was  not  really  pre- 
sent in  the  eucharist ;  and  that  the  bread  and  wine  were  no  more 
than  external  signs  or  symbols ^  This  was  the  doctrine  of 
Scotus  just  mentioned,  who  had  invented  it  by  the  special  order 
of  the  emperor,  who  was  then  under  the  dominion  of  antichrist : 
for  so  the  Protestants  call  the  pope. 

38.  This  opinion  of  Zuingle  was  received  by  all  the  friends  of 
the  lleformation  in  Switzerland,  and  by  a  number  of  its  votaries 
in  Germany.  But  Mosheim  says,  ^^  Luther  maintained  his  doc- 
trine, in  relation  to  this  point,  with  the  utmost  obstinacy;  and 
hence  arose,  in  the  year  1524,  a  tedious  and  vehement  controversy, 
which  terminated,  at  length,  in  a  fatal  division.  " 

39.  Was  Christ  ever  divided  ?  He  was  the  bread  of  life  that 
came  down  from  heaven,  and  the  church,  his  true  followers,  by 
their  fellowship,  union  and  communion,  became  that  one  bread, 
and  were  partakers  of  that  one  body,  and  one  blood ;  which  anti- 
christ, with  all  his  learning  and  philosophy,  could  never  yet 
discern. 


B.  VI.  CONTROVERSIES   BETWEEN,    &.C.  259 


CHAPTER  V. 

VEHEMENT   CONTROVERSIES    BETWEEN   THE    FIRST 
REFORMERS. 

Those  vehement  controversies  among  the  first  reformers,  which   chap.  v. 

finally  terminated  in  a  fatal  dicisionhetvfecn  them,  were  the  ef- 

fects  that  naturally  flowed  from  a  corrupt  ambition.     Diotrephes- 

like,  a  sordid  thirst  for  pre-eminence,  and  works  directly  contrary 

to  the  precepts  of  the  Gospel,  were  distinguishing  characteristics 

in   those  great  ones  upon  whose  jarring   systems  the  reformed 

churches  were  finally  established. 

2.  Carlostadt,  in  the  year  1522,  carried  on  the  Ecformation  eccI.  His- 
by  taking  down  some  images,  while  Luther  concealed  himself  '°''y'  ™'- 

•J  ^  ,  IV.  p.  Ob, 

from  the  rage  of  the  pope,  in  the  castle  of  Warte7iberg,     But  no   ami  soe. 
sooner  did  he  hear  of  it,  than  he  flew  from  his  retreat,  and  had 
Carlostadt  banished. 

3.  "It  is  evident  (says  Maclaine,)  from  several  passages  in   ibw.  p.  58. 
the  writings  of  Luther,  that  he  was  by  no  means  averse  to  the  "°'^  '^'■^ 
use  of  images.     But  perhaps  the  true  reason  of  Luther's  dis- 
pleasure at  the  proceedings  of  Carlostadt,  was,  that  he  could  not 

bear  to  see  another  crowned  with  the  glory  of  executing  a  plan 
which  he  had  laid,  and  that  he  was  ambitious  of  appearing  the 
principal,  if  not  the  only  conductor  of  this  great  work.  This  is 
not  a  mere  conjecture.  Luther  himself  has  not  taken  the  least 
pains  to  conceal  this  instance  of  his  ambition." 

4.  But  the  violent  rupture  between  these  two  first  reformers,   ibid.p.  306. 
who  had  been  expelled  from  the  communion  of  the  church  together, 

first  arose  from  a  more  important  point.  Carlostadt  could  not 
believe  as  Luther  did,  that  the  body  of  Christ  icas  in  the  bread 
of  the  eucharist  as  fire  was  in  red-hot  iron. 

5.  Such  were  the  divisions  and  animosities  among  the  reform- 
ers, concerning  the  eucharist,  that  to  terminate  this  controversy, 
Philip,  landgrave  of  Hesse,  invited,  in  the  year  1529,  to  a  eon-  i,,ij_     -3 
ference  at  Marpurg,  Luther  and  Zuingle,  together  with  some  of  74. 

the  more  eminent  doctors,  who  adhered  to  the  respective  parties 
of  these  eontending  chiefs.  Here  they  disputed  during  four  days, 
and  their  dissension  still  remained;  "  nor  could  either  of  the  con- 
tending parties  (says  iUosAez'??^)  be  persuaded  to  abandon,  or  even 
to  modify,  their  opinion  of  that  matter.  " 

6.  Pitiful  reformers  these,  who  needed  earthly  princes  to  ex- 
hort them  to  peace,  and  who  would  neither  reform  themselves,  nor 
sufi"er  others  to  reform  them  !  Well  said  the  Apostle,  evil  men  and. 
seducers  shall  wax  worse  and  worse,  deceiving  and  being  deceived. 


p.  355. 


and  note 


260  CONTROVERSIES   BETWEEN  B.  VI. 

# 

CHAP.  V.  7_  u  jn  ii^Q  year  1544,  Luther  published  his  co/ifession  of  faith 
Ecci.  His-  ^^  relation  to  the  sacrament  of  the  Lord's  supper,  which  was  di- 
tory,  yoj^  rcctlj  opposite  to  the  doctrine  of  Zuiiigle  and  his  followers. 
The  doctors  of  Zurich  pleaded  their  cause  publicly  against  the 
Saxon  reformer.  "  And  so  it  went  on. 
ibid.p.soG,  8,  John  Calvin,*  professor  of  divinity  at  Geneva,  proposed 
an  explication  of  the  point  in  debate,  and  made  use  of  all  his  credit 
and  authority  among  the  Swiss  in  order  to  obtain  their  assent  to 
it.  He  denied  the  doctrine  of  Christ's  bodily  presence  in  the 
eucharist,  and  at  the  same  time  expressed  it  in  almost  the  same 
terms  which  the  LutJterans  employed  in  inculcating  their  doctrine 
of  Christ's  real  presence,  and  "  talked  of  really  eating  by  fait  J l 
the  body,  and  drinking  the  blood  of  Christ.  " 

9.  Wherein  then  is  the  difference  between  the  doctrine  of  the 
pope,  and  that  of  Luther  and  Calvin  ?  The  pope  says,  that  the 
bread  and  wine  are  changed  into  the  very  substance  of  that  same 
body,  flesh  and  blood  of  Christ  that  was  born  of  a  virgin,  and  cru- 
cified of  the  Jews,  so  that  it  is  no  more  bread. 

10.  Luther  says,  that  the  body  of  Christ  is  in,  and  7vith  and 
under  the  bread,  as  fire  is  in  a  red-hot  iron  ;  so  that  both  the  sub- 
stance of  the  bread,  and  of  the  body,  flesh  and  blood  of  Christ, 
are  there  present. 

11.  Calvin  says,  that  the  body  of  Christ  is  not  really  or  cor- 
porally there,  and  yet,  that  by  faith,  t\\e  body  of  Christ  is  really 
eaten  I  If  therefore  the  first  })&  monstrous,  Viwdi  the  second  7ion- 
sensicdl,  what  is  the  third  ?  And  how  by  faith  or  any  other  way, 
could  they  really  eat  that  which  was  not  really  there  ? 

12.  Thus  it  appears  that  Calvin  put  the  cap-stone  upon  the 
fabric  of  superstition,  when  he  persisted  in  denying  Christ's  real 
presence,  and  yet  would  have  it  that  his  body  was  really  eaten, 
although  it  was  really  absent  from  the  eater. 

13.  The  truth  is,  they  were  blind  guides,  who  knew  nothing 
about  the  body  of  Christ;  and  how  could  they  describe  it  to 
others  ?  But  how  to  wrangle  about  the  stolen  words  of  the  saints, 
mixed  up  and  confused  with  their  own  inventions,  and  how  to  hate 
one  another,  they  understood  and  practised  in  a  very  extraordinary 
manner,  as  their  works  abundantly  testify. 

14.  The  real  presence  of  the  body  of  Christ  was  not  to  be  dis- 
cerned by  their  natural  sagacity,  it  was  far  beyond  their  human 
comprehension.  This  they  confess,  and  well  they  might,  for  their 
systems  have  fixed  him  a  local  body,  and  a  local  heaven,  far  be- 
yond the  starry  regions. 

Ecci.His-         1,5.   Moshcim  says,  '■'Luther  maintained,  that  the  body  and 
'v"^?  351.      blood  of  Christ  Avere  really  present  in  the  eucharist,  and  were  ex- 
hibited together  with  the  bread  and  loine,  though  in  a  manner  far 
beyond  human  comprehension.  " 
'  Calvin  was  a  native  of  Noyon,  in  France. 


B.  VI.  THE   FIRST   REFORMERS.  261 

16.  Robert  Barclay  remarks,    that  Calvin,   "after   he   hath 


much  labored  in  overturning  and  refuting  the  two  former  opinions,   Barclay's 
plainly  confesseth,  that  he  knows  not  what  to  affirm  instead  of  ''^'^"55^^' 
them.     For  after  he  hath  spoken  much,  and  at  last  concluded,  inst.  lib.  4. 
J^hat  the  body  of  Christ  is  there,  and  that  tJie  saints  must  7teeds   JjiJP- '•''^«'=- 
partake  thereof;  at  last  he  lands  in  these  words:   "But  if  it  be 
asked  me,  how  it  is  ?  I  shall  not  be  ashamed  to  coif  ess,  that  it  is 
a  secret  too  high  for  mc  to  comprehend  in  my  spirit,  or  explain 
in  words.  " 

17.  "A  little  before,  in  the  same  chapter,*  he  accuseth  the   *Sec.  15. 
schoolmen  among  the  papists.  In  that  they  neither  understand 
itor  explain  to  others,   how  Christ  is  in  the  eucharist :  which 
shortly  after  he  confesseth  himself  he  cannot  do."     How  justly 
do  those  sayings  apply  to  such.     But  lohy  dost  thou  judge  thy  Rom.  xw. 
brother?  Or  v)hy  dost  thou  set  at  naught  thy  brother?  Thoti  ]^J^"-  'f.'- 
which  teacheth  another,  tcacheth  thou  not    thyself?  Thou  hypo- 
crite I  first  casi  out  thebeam  out   of  thine  own  eye;  and  then 
shalt  thou  see  clearly  to  pull  out  the  mote  out  of  thy  brotJiei^s 
eye. 

IS.  Yet  these  reformers,  who  neither  understood  what  they  Krim.i. «. 
said,  nor  comprehended  the  tilings  whereof  they  afjlrmed,  must 
needs  kindle  the  flames  of  discord,  foment  divisions,  seditions,  and 
tumults  among  the  multitude,  and  breathe  the  most  virulent 
spirit  of  persecution  against  all  who  would  not  receive  their  con- 
tradictory systems  of  senseless  jargon,  which  they  themselves 
could  not  iniderstand. 

19.  Cahifi,  however,  effected  his  purposes  so  far,  that  an  act  Ecci.His- 
of  uniformity  took  place,  by  which  the  churches  of  Geneva  and  J"/'!' ^3^7 
Zurich,  declared  their  agreement  concerning  the  doctrine  of  the 
eucharist, 

20.  By  the  industry  of  Calvin,  the  schools  and  churches  of  Eng-  ibid.  p.  3G3, 
land  also,  became   the   oracles   of  Calvinism,  and  Geneva  was  af„V375^' 
acknowledged  as  a  sister  church ;  and  the  system  there  established 

by  Calvin  was  rendered  the  public  rule  of  faith  in  England, 
without  any  change  in  the  form  of  their  episcopal  government. 
Thus  John  Calvin  became  the  principal  and  established  founder 
of  the  Calvinistic  reformed  churches  in  opposition  to  those  of 
Luther. 

21.  The  flames  of  discord,  however,  between  the  Lutherans 
and  Calvinists,  were  perpetuated  with  greater  violence  and  fury 
than  ever.  They  labored  hard  to  bring  about  peace  and  establish 
a  union;  but  the  difficulty  was,  it  could  not  be  efi'ected  upon  the 
sordid  and  antichristian  principles  of  Diotrephes,  who  loved  to 
have  the  pre-emineiice,  and  therefore,  peace  was  not  for  them. 

22.  In  the  year  15.52,  Westphal,  pastor  at  Hamburg,  renewed  ibiii.p.  357, 
with  greater  vehemence  than  ever,  this  deplorable  controversy ;   ["hj.  """* 
he  was  an  obstinate  defender  of  the  opinions  of  Luther.     He  pub- 


262 


CONTROVERSIES   BETWEEN 


B.  VI. 


CHAP.  V. 


Eccl 

.  Hi=- 

tory, 

p.  aw, 

ami  1 

lote 

[k.] 

Eccl.  His- 
tory, vol. 

iv.'p.aay. 


Ibid.  p.  330, 
334-336. 


Ibiil.  p.  330, 
331. 


Ibid.  p.  330. 
note  [r.]  p. 
332,  note 

[u.]  and 
333. 


lished  a  book  against  the  forementioned  act  of  uniformity ,  which, 
says  Maclaine,  "  breathes  the  most  virulent  spirit  of  persecution." 

23.  "This  (says  Mosheim,)  engaged  Calvin  to  enter  the  lists 
with  Westphal,  whom  he  treated  with  as  little  lenity  and  for- 
bearance, as  the  rigid  Lutheran  had  showed  towards  the  Helvetic 
churches.  Calvin  and  Westphal  had  each  their  zealous  defend- 
ers and  patrons ;  hence  the  breach  widened,  the  spirits  were 
heated,  and  the  flame  of  controversy  was  kindled  anew  with 
violence  and  fury."  These  disputes  were  augmented,  and  tumults 
excited  by  the  controversy  concerning  the  Decrees  of  God,  set  on 
foot  by  Calvin. 

24.  Is  it  possible,  that  such  violent,  furious  and  aspiring  men 
could  have  any  relation  to  the  peaceable,  meek  and  humble  fol- 
lowers of  Jesus  Christ?  Is  it  possible,  that  such  ambitious 
priests  as  were  perpetually  blowing  the  flames  of  discord,  and 
stirring  up  strifes  and  contentions  among  each  other,  could  re- 
form any  thing  for  the  better  ?  It  could  not  be.  From  their  own 
confession,  princes,  earthly  politicians,  and  civil  rulers  were 
perpetually  under  the  necessity  of  trying  to  put  a  stop  to  their 
enormities. 

25.  Augustus,  elector  of  Saxony,  and  John  William,  duke 
of  Saxe-  Weimar,  summoned  the  most  eminent  doctors  of  both 
the  contending  parties  to  meet  at  Altenburgh,  in  the  year  1568, 
that  it  might  be  seen  how  far  a  reconciliation  was  possible.  But 
such  were  the  furious  and  antichristian  spirits  of  those  reforming 
parties,  as  blasted  the  fruits  that  were  expected  from  this  con- 
ference. 

26.  The  princes  now  undertook  another  method,  and  ordered 
a  form  of  doctrine  to  be  composed,  in  order  to  terminate  the 
controversies  which  divided  the  Lutheran  church,  and  to  pre- 
serve that  church  against  the  opinions  of  the  Calvinists.  This 
form  was  begun  as  early  as  the  year  1569,  and  was  completed 
by  six  doctors,  about  seven  or  eight  years  after. 

27.  In  the  mean  time  Peucer,  the  son-in-law  of  Melancthon, 
and  other  secret  Calvinists  in  SaxoJiy,  were  aiming  to  abolish 
the  doctrine  of  Luther,  concerning  the  eucharist,  and  the  per- 
son of  Christ,  with  a  design  to  substitute  the  doctrine  of  Calvin 
in  its  place,  and  published  their  opinions  in  the  year  1571,  which 
produced  more  commotions  and  debates. 

28.  Augustus,  elector  of  Saxony,  first  favored  those  secret 
Calvinists,  who  were  the  disciples  of  Melancthon;  next  he 
changed  sides,  and  committed  some  of  them  to  prison,  and  sent 
others  into  banishment,  and  engaged  others,  by  the  force  of  the 
secular  arm,  to  change  their  sentiments.  Peucer,  on  account  of 
denying  the  corporal  preserice  of  Christ  in  the  eucharist,  was 
cast  into  prison,  where  he  lay  in  confinement  ten  years,  accom- 
panied with  all  possible  circumstances  of  severity. 


B.  VI.  THE   FIRST   REFORMERS.  263 

29.  In  this  manner  the  princes  shook  off  the  ignominious  yoke    chap,  v. 
of  tyranny,  according  to  the  former  exhortations  and  projects  of 
Luther.     It  would  be  endless,  and  indeed  unnecessary,  to  enu- 
merate all  the  cruelties  which  the  Protestants  practised  against 

each  other.     Severe  laws  and  punishments,  violent  tumults  and   f-ccI.  Hi3- 
seditions,  imprisonments,  banishments,  and  death,  were  the  fruits  iv'^p'341", 
of  that  spirit  by  which  both  the  contending  parties  of  the  Re-  342. 
formation   were    actuated.      Such    works    were    carried    on   in 
Germany,  and  Switzerland,  where  the  Reformation  first  began, 
and    also  in  England  and  France,  as  will  appear  more  fully 
hereafter. 

30.  The /or?;z  of  doctrine  just  mentioned,  which  was  intended  H'l'i-  p-336 
to  promote  peace,  when  finished  was  called  the  form  of  concord  ; 

yet,  like  all  the  rest  of  antichrist's  specious  and  deceitful  glosses, 
the  title  was  found  to  be  false,  for  it  proved  to  be  a  form  of  dis- 
cord, and  a  source  of  new  tumults,  and  furnished  matter  for  the 
most  violent  dissensions  and  contests,  even  among  those  who  in- 
stituted it. 

31.  This /or??z  of  concord,  which  condemned  the  sentiments  of 
the  Calvinists,  was  received  by  the   greatest  part  of  the   Lu- 
therans, as   one  of   the  articles  of   their  religion;  and  "hence  ibW.p.sco. 
(says  Mosheim,)  arises  an  insuperable  obstacle  to  all  schemes  of 
reconciliation  and  concord." 

32.  Here  then  was  effected  that  fatal  divisloyi,  upon  which 
the  reformed  churches  of  Luther  and  Calvin  were  established  in 
opposition  to  each  other,  after  many  years  of  furious  contests  and 
antichristian  works  of  violence,  and  this  division  still  subsists 
between  these  two  Protestant  parties,  and  each  still  claims  rela- 
tion to  its  first  founder. 

33.  The /orm  of  concord,  falsely  so  called,  consists  of  tico  ibid.p.  335. 
parts.     "In  the.  first  (says  Madame,)  is  contained  a  system  of 
doctrine  drawn  up  according  to  the  fancy  of  the  six  doctors,^' 

who  had  received  their  orders  from,  and  were  under  the  protec- 
tion of  the  princes ;  for  those  earthly  princes  were  clothed  with  ^^e  p-  278 
the  dignity  of  ecclesiastical,  as  well  as  civil  sii/premacy,  accord-   [C] 
ing  to  the  established  principles  of  the  Reformation. 

34.  "In  the  second  is  exhibited  one  of  the  strongest  instances 
of  that  persecuting  and  tyrannical  spirit,  which  the  Protestants 
complained  of  in  the  church  of  Rome,  even  a  formal  condemna- 
tion of  all  those  who  differed  from  these  six  doctors.'''' 

35.  "This  condemnation  branded  with  the  denomination  of 
heretics,  and  excluded  from  the  communion  of  the  church,  all 
Christians,  of  all  nations,  who  refused  to  subscribe  these  doc- 
trines. More  particularly,  in  Germany,  the  terrors  of  the  sword 
were  solicited  against  these  pretended  heretics,  as  may  be  seen 
in  the  famous  testament  of  Brentius.^' 

36.  A   modern   Protestant   divine,    speaking  concerning  the 


264 


CONTROVERSIES    BETWEEN 


B.  VI. 


CHAP.  V. 

Da  vies  ser- 
mons,   vol 
iii  p  403. 
Ser.  6-2. 


Ibid.  p.  41-4. 
Ser.  03. 


Ibid.p  415. 


Doddr.  in 
Loc.  New- 
loii  on 
Propii.  Diss 
xiv.  IIi,sl. 
of  Rcdemp. 
p.  431. 


American  French  war,  and  referring  to  the  war  of  the  beast 
against  tlie  Lamb,  spoken  of  in  the  book  of  Revelation,  says, 
"Now  who  can  tell,  but  the  present  war  is  the  commencement 
of  this  grand  decisive  conflict  between  the  Lamb  and  the  beast, 
that  is,  between  the  Protestant  and  Popish  powers?" 

37.  The  same  divine,  in  a  succeeding  sermon  to  the  militia, 
makes  the  following  remarkable  profession  of  the  Protestant 
religion:  '■'■Follow  peace  ivith  all  men,  is  one  of  the  principal 
precepts  of  our  holy  religion.  And  the  great  Prince  of  Peace 
has  solemnly  pronounced.  Blessed  are  the  peacemakers.''''  But 
what  follows  nest?  The  sound  of  "wars  and  fightings." 
Plausible  reasonings.  "The  God  of  peace  proclaims  'To 
arms  ! '  Blessed  is  the  brave  soldier  !  Cursed  is  he  that  heepeth 
back  his  sword  from  blood  !'^ 

38.  This  may  serve  as  a  specimen  of  the  whole  Protestant 
religion  from  beginning  to  end.  Alluring  names  and  titles, 
confessions  o{  faith,  and  for 7ns  of  co/zcor^f,  manifestly  false; 
specious  professions  of  the  religion  of  the  Prince  of  Peace,  the 
holy  religion,  of  the  peaceable  Lamb;  all  contradicted  by  prac- 
tice, maintained  by  violence,  and  mingled  with  blood. 

39.  Children  naturally  follow  the  example  of  their  parents  in 
faith  and  practice.  It  is  truly  painful  to  a  feeling  mind  to  see 
the  contradictory  professions  of  Protestant  divines,  so  called. 
While  on  one  page  of  their  works  you  see  their  plausible  pro- 
fessions of  the  pure,  the  peaceable,  the  holy,  the  meek  and  mer- 
ciful Gospel  of  the  Lamb  of  God,  with  a  solemn  declaration  that 
bloodshed  is  not  the  pattern  for  imitation  under  the  Gospel;  on 
the  next  you  may  see  the  "important  duty  of  shedding  human 
blood,  upon  the  penalty  of  falling  under  the  tremendous  curse  of 
God."  Such  is  the  deceitfulness  and  contradiction  of  a  false 
religion. 

40.  The  Protestants  have  stated,  and  that  very  justly,  that 
the  papal  poiver,  m  being  supported  by  a  regular  clergy  and 
secular  princes,  was  according  to  prophetic  language,  a  beast. 
Names  and  titles  without  matters  of  fact  to  support  them,  are 
shadows  without  substance. 

41.  It  was  the  beastly  and  tyrannical  conduct  of  Const  ant  ine 
and  his  successors  which  supported  the  Catholic  power,  arising 
out  of  the  commotions  of  the  peoples,  and  multitudes,  and  nations, 
and  tongues,  that  constituted  the  beast  that  came  up  out  of  the 
sea :  and  it  was  the  cruelty  and  insatiable  thirst  for  blood,  that 
constituted  the  same  a  scarlet  colored  (or  bloody)  beast  under 
the  papal  poiver. 

42.  But  there  was  another  beast,  which  came  up  out  of  the 
earth.  Then,  as  the  papal  poioer  constituted  a  beast,  in  being 
supported  by  the  unnatural  combination  of  the  regular  clergy  and 
secular  principles ;  so  the  Protestant  power  as  evidently  consti- 


B.  yi.  PARTICULAR    CHANGES    EFFECTED,   &C.  265 

tuted  this  least,  in  being  supported  by  the  like  unnatural  combina-  chap.  vi. 
tion  of  secular  princes  and  a  regular  clergy, 

43.  The  Reformation  was  divided  into  two  principal  and  con- 
tending powers,  each  professing  the  pure  and  peaceable  Gospel  of 
the  Lamb  of  God,  and  supported  their  cause  by  shedding  blood; 
and,  while  they  practised  imprisonments,  banishments,  and  putting 
men  to  death  for  their  sentiments,  and  presented  the  terrors  of 
the  sword  against  those  who  differed  from  them,  wherein  did  they 
differ  from  the  Papists  ? 

44,  And  what,  then,  was  the  Protestant  lioiver,  by  which  they 
established  their  divided  and  contentious  churches,  but    a  fulfil- 
ment of  that  prophecy,  And  I  beheld  another  beast  coming  up  Rev  xiii. 
out  of  the  earth;  a?id  he  had  tzvo   horns  like  a  lamb,  and  he  ii>  12. 
spake  as  a  dragon?  And  he  exercised  all  the  power  of  the  first 
beast. 


CHAPTER  VI. 

PARTICULAR    CHANGES    EFFECTED   BY   THE    REFORMATION. 

The  first  change  of  importance  which  the  Protestant  reformers 
established,  was  that  which  went  to  supply  the  office  of  the  pope ; 
without  which  the  Reformation  must  have  appeared  essentially 
deficient, 

2,  Universal  experience  and  observation  had  confirmed  the  ne- 
cessity of  a  common  head  of  influence.  A  body  without  a  head 
is  a  monster  in  nature,  and  no  less  so  in  civil  or  religious  society. 
The  titles,  offices,  and  power  of  the  pope,  or  universal  father, 
were  never  called  in  question ;  but  it  was  professedly  for  the  per- 
version of  the  sacred  office,  the  abuse  of  power,  and  the  false  ap- 
plication of  titles,  that  the  reformers  protested  against,  and  sepa- 
rated from  the  church  of  Rome, 

3,  Doubtless  all  parties  agreed  that  the  church  ought  to  have 
a  hord  God,  a  God  on  earth,  Vi,  judge  of  all  controversies,  &c., 
but  the  Protestants  denied  that  this  dignity  belonged  to  the 
bishop  of  Rome ;  it  therefore  remained  for  them  to  point  out,  to 
whom  it  did  belong, 

4,  It  must  be  a  matter  of  the  utmost  importance,  for  a  nation 
to  change  their  God.  The  high  pretensions  of  the  Roman  pontiff, 
as  the  vicegerent  0^  Ch-^iit  on  earth,  were  not  to  be  supplanted 

18 


266  PARTICULAR  CHANGES  EFFECTED       B.  VI, 

CHAP. VI.  i,j  trifles.  He  had  too  long  bewitched  the  people,  giving  out 
that  himself  was  some  great  one,  and  had  gained  too  deep  an  in- 
terest in  the  faith  of  the  multitude,  to  be  rivalled,  at  once,  by  a 
7no7ik  or  vl  friar. 

5.  The  powerful  and  superstitious  empire  had,  for  ages,  been 
accustomed  to  receive  the  word  of  God,  as  they  supposed,  from 
their  'prime  bishop,  their  apostolic  vicar,  by  whom  kings  reigned, 
and  princes  decreed  judgment ;  of  course,  when  his  authority  was 
disannulled  by  men  of  an  inferior  rank,  it  behooved  them  to  furnish 
the  people  with  the  true  judge  of  all  controversies,  the  true  God 
on  earth,  who  should  deliver  the  true  vjord  instead  of  the  oldyizZse 
one. 

6.  And  what  could  the  natural  sagacity  of  man  devise,  so 
suitable  for  the  purpose  as  those  sacred  and  adorable  words, 
which  the  most  ancient  Catholic  churches  received  from  the  pens 
of  the  learned/fli^/icrs,  and  which  Augustin  and  other  great  saints 
denominated  the  canon  of  Sciipture?* 

Ecci. Re.  7.  When  the  Reformation  commenced,  it  is  said,  "the  igno- 

searches,  rance  of  the  priests  was  extreme.  Numbers  could  not  read — and 
thevery  best  seldom  saw  the  bible.  Many  doctors  of  the  So;- Z»ow?ie 
declared,  and  confirmed  it  by  an  oath,  that  though  they  were 
above  fifty  years  of  age,  yet  they  had  never  known  what  a  New 
Testament  Avas." 

8.  '■'■Lather  never  saw  a  bible  till  after  he  was  twenty-one 
years  of  age,  and  had  taken  a  degree  in  arts.  Carlostadt  had 
been  a  doctor  of  divinity  eight  years  before  he  read  the  Scriptures." 
Now  when  these  very  learned  and  sagacious  doctors  had  found 
those  inestimable  records  of  truth,  it  is  not  easy  to  imagine  how 
great  a  field  of  reformation  they  would  naturally  present  to  view, 
in  their  conflicting  circumstances. 

9.  And  what  could  there  be  within  the  comprehension  of  human 
reason,  that  might  so  justly  fill  the  papal  chair,  as  that  which 
both  Papists  and  Protestants  called  the  word  of  God.  This  most 
plausible  rival  of  the  Roman  pontiff"  did  not  long  elude  the  notice 
of  the  reformers ;  therefore  their  appealing  to  a  general  council, 
was  but  a  mere  evasion  to  serve  their  purpose,  for  a  time ;  their 

*  The  Catholic  Fathers  were  the  first  who  had  the  misguided  confidence  to 
change,  and  corrupt,  and  curtail  the  Scriptures,  in  order  to  satisfy  their  sordid 
thirst  for  honor  and  dominion.  Ihey  made  use  of  such  of  the  sacred  writings  as 
were  likely  to  support  them  in  their  carnal  reasonings  and  vain  philosophj-,  and 
rejected  the  rest,  which  have  perished  under  their  usurped  dominion  The  Fathers 
tliemselves  declare,  That  they  wrote  not  what  they  found,  but  ivhat  they  under- 
stood— and  some  they  blotted  out,  fearing  lest  heretics  should  have  abused  it. 
"  Our  Fathers  also  declare,  (siys  Barclay)  That  whole  verses  were  taken  out  of 
Mark,  because  of  the  Manicheans .  But  Luther  far  surpassed  the  zeal  and  con- 
fidence of  his  fathers,  in  changing  and  corrupting  every  thing  sacred.  In  order 
to  maintain  his  inconsistent  and  pernicious  solijidian  system  of  Imputed  Righte- 
otisness,  he  rejected  the  whole  epistle  of  Ja?7ies,  and  called  it  "an  epistle  of 
straio."  See  the  beginning  of  Ldither^s  Works,  Barclay's  Ap.  p.  SO,  Si. 
Armin.  Mag.  vol.  ii.  p.  283. 


B.  VI.  BY  THE    REFORMATION.  267 

grand  appeal  is,  more  emphatically,  said  to  have  been,  to  the  ch.ap.  vi. 
zvord  of  God. 

10.  And  as  the  icord  of  fhe  pope  had  heen  heretofore  respected 
as  the  infallible  ivord  of  God,  and  he  from  whom  this  word  came, 
"was  called  another  God  on  earth ;  in  order  therefore,  to  stand 
iipon  equal  ground  with  the  Papists,  the  Protestants  must  re- 
ceive the  canon  of  Scripture  as  another  God  npon  earth,  seeing 
that  from  it  they  receive  the  infallible  word  of  God,  and  must 
ascribe  to  their  Bible,  every  office  and  title  which  the  Papists 
ascribe  to  their  prime  bishop. 

11.  The  Scriptures  had  all  along  been  preserved  in  the  Catholic 
church,  according  to  the  edition  formed  in  the  Alexandrian  school, 
and  never,  as  yet,  had  claimed  any  authority,  but  as  they  were 
expounded  and  applied  by  those  who  were  called  church  guides ; 
but  in  the  hands  of  the  reformers,  they  were  destined  to  a  place 
and  a  name  above  every  name  in  heaven  or  upon  earth,  for  the 
purpose  of  exalting  the  Protestant  priesthood  above  all  that  had 
gone  before  them,  the  pope  himself  not  excepted. 

12.  So  important  an  office  could  never  have  been  assigned  to 
a  book,  which  had  for  hundreds  of  years  been  in  use,  and  at  the 
discretion  of  men,  without  its  being  very  much  reformed;  hence 

the  Scriptures  had  to  undergo  a  new  translation,  which  Luther  Ecci.His- 
commenced  in  the  year   1521,  and  being  afterwards  assisted  by  ^^^p^m 
Aurogallus,  a  profane  author,  it  was  but  a  little  while  before  all 
the  Protestant  states  were  furnished  with  this  new  vicar  of  St. 
Peter,  this  infallible  judge  of  all  controversies. 

13.  But  whether  a  translation  of  the  Scriptures,  by  an  apostate 
monk,  and  a  profane  writer,  could  claim  any  greater  authority 
than  the  former  head  of  the  Catholic  church,  any  person  of  sense 
may  judge  from  the  following  assertions  of  bishop  Challoner. 

14.  He  affirms  that,  "  the  first  Protestants  corrupted  the  Grounds  of 
Scriptures,  in  all  their  translations,  to  make  it  chime  with  their  ^'"''-  ^°'^' 
errors" — that  "they  are  forced  to  appeal  to  a  tribunal,  at  which 

it  is  not  possible  that  any  sectary  should  ever  be  condemned. 
Such  a  tribunal  is  the  Scripture,  interpreted,  not  by  church  guides, 
but  by  every  one's  own  private  judgment ;  for  this  is  in  effect 
making  every  one's  private  judgment  the  supreme  judge,  both  of 
the  Scriptures,  and  all  controversies  in  religion,  and  authorizing 
him  to  prefer  his  own  whimsies  before  the  judgment  of  the  whole 
church." 

15.  Here,  then,  stands  the  controversy  between  the  Papists  and 
Protestants ;  the  latter,  upon  the  authority  of  the  word  of  God, 
as  they  say,  anathematize  the  whole  popish  hierarchy,  and  their 
God,  the  pope,  as  antichrist,  and  the  mother  of  harlots,  and  every 
thing  abominable  and  reprobate;  while  on  the  other  hand,  the 
living  God  of  the  Papists,  with  his  old  Rhemish  and  Douay 
translations  of  the  Scriptures  in  his  hand,  rejects  the  reformers, 


268 


PARTICULAR    CHANGES   EFFECTED 


B.  yi. 


CHAP.  VI 


Eccl.  His- 
tory, vol. 
ii  p.  90. 
note  [k], 
p.lll  fc 
p.  475. 


♦  Scotch 
Confes. 
An.  XX- 


and  their  translation,  and  condemns  them  and  their  whole  pos- 
terity, as  an  endless  spawn  of  heretics.  And  who  is  to  be  the  in- 
fallible judge  between  them? 

16.  The  Protestants  sneer  at  the  infallibility  of  the  pope,  when 
they  find  two  of  these  earthly  Gods  consecrated  at  once,  by  two 
jarring  factions,  or  when  papal  decrees  stand  in  direct  opposition 
to  each  other.  And  with  no  less  propriety  do  the  Papists  sneer 
at  the  pretended  infallibility  of  the  Protestant  translation  of  the 
Scriptures,  when  they  see  this  vifalUlle  j^idge  formed  and  rc- 
formed  into  a  thousand  shapes,  with  as  many  supplies,  mistrans- 
lations, notes,  references,  comments,  paraphrases,  and  other  ap- 
pendages, as  the  doctors,  with  their  natural  sagacity,  think  proper 
to  put  into  it. 

17.  But  more  especially  is  their  mirth  excited  to  see  the  Pro- 
testants divided  into  a  thousand  parties,  no  two  of  them  perfectly 
agreed,  ever  at  war ;  and  yet  each  goes  into  the  combat  with  his 
infallible  judge,  his  eternal  word  of  God,  in  his  hand  or  in  his 
pocket. 

18.  It  will  be  proper  here  to  notice  some  of  the  first  exploits 
of  this  infallible  judge,  or  what  they  are  pleased  to  call,  "The 
voice  of  our  only  Grod,"* — and  sei  how  he  arose  to  so  high  a  de- 
gree of  credit  among  the  kings  and  priests  of  the  reforming 
party. 

19.  King  Henry  VIII.  had  taken  to  wife,  Catharine  of 
Arragon,  his  brother's  widow,  the  mother  of  Mary,  afterwards 
queen ;  but  growing  weary  of  so  aged  a  consort,  he  applied  to 
the  pope  for  a  divorce,  which  the  reverend  father  refused  to  grant. 
Henry  wasmuch  perplexed,  and  hearing  of  the  great  wisdom  of 
bishop  Cranmer,  he  sent  for  him  to  help  him  out  of  the  difficulty. 

20.  Cran'nier  had  luckily  become  acquainted  with  Luther''s 
vjord  of  God,  and  by  its  power,  in  the  hands  of  the  dexterous 
bishop,  Henry  was  released  from  Catharine,  and  launched  into 
a  sea  of  licentious  pleasure;  Cranmer  had  him  also  created  su- 
preme head  of  the  church  of  England,  and  himself  lord-archbishop 
of  Ca7iterbury,  Cranmer,  after  his  second  marriage,  had  the 
honor  of  martyrdom  conferred  on  him  by  the  Protestants,  having 
been  put  to  death  in  the  reign  of  queen  Mary,  by  the  Papists, 

•'for  what  they  accounted  the  most  impious  acts  of  wickedness. 

21.  Cranmer,  on  his  trial,  being  accused  of  perjury,  retorted 
the  same  charge  upon  his  judge,  the  bishop  of  Gloucester.  "  And 
you,  for  your  part,  my  lord,  are  perjui-ed,  for  you  sit  judge  for 
the  pope,  and  yet  you  did  receive  your  bishopric  from  the 
king,  you  have  taken  an  oath  to  be  adversary  to  the  realm." 
To  which  his  lord  and  his  judge  replied:  "You  are  the  cause 
that  I  did  forsake  the  pope,  and  did  swear  that  he  ought  not  to 
be  supreme  head,  and  gave  to  king  Henry  VIII.  that  he  ought 
to  be,  and  this  you  made  me  do." 


B.  VI.  BY    THE    EEPORMATION.  269 

22.  Cranmer  retorted:  "You  report  me  ill,  and  say  not  the   chap,  vi. 
truth,  and  I  will  prove  it  here  before  you  all.     The  truth  is,  that   AVn>ht's 
my  predecessor,  arch-bishop    Wai-ham  gave  the  supremacy  to  ^rariyroio- 
king  Henry  the  eighth,  and  said  that  he  ought  to  have  it  before  p.  '792. 
the  bishop  of  Rome,  and  that  God's  word  would  agree  therewith. 

And  upon  the  same  was  there  sent  to  both  the  universities  of 
Oxford  and  Cambridge,  to  know  what  the  word  of  God  would 
do  touching  the  supremacy,  and  it  was  reasoned  upon,  and 
argued  at  length.  So  at  the  last  both  the  universities  agreed, 
and  set  to  their  seals,  and  sent  to  king  Henry  the  eighth,  to  the 
court,  that  he  ought  to  be  supreme  head,  and  not  the  pope." 

23.  Thus  the  Protestant  icord  of  God  introduced  the  Reforma- 
tion into  Englayid.  But  could  there  have  been  a  more  pre- 
sumptuous abuse  of  the  name  of  God  and  of  his  word,  than  to  be 
used  by  such  licentious  and  deceitful  workers,  as  a  pretext  for 
carrying  on  their  political  intrigues  ?  How  glaringly  do  they  ex- 
pose their  deceitful  and  false  foundation,  when  they  acknowledge 
that  they  had  to  send  to  their  universities,  to  know  what  the 
word  of  God  would  do  ! 

24.  And  after  they  had  "reasoned  upon  it,  and  argued  at 
length,"  and  found  which  side  of  the  argument  had  the  most 
votes,  then  they  could  impiously  set  to  their  seal  what  the  word 
of  God  would  do !  This  is  an  exact  picture  of  the  whole  Protes- 
tant government,  from  first  to  last;  and  upon  this  plan  their 
reformations  have  come  down,  with  an  uninterrupted  career,  to 
the  present  day :  their  word  of  God  still  allowing  them  to  do 
just  what  they  please. 

25.  Whoever  had  natural  sagacity  enough  to  propose  a  subject, 
and  influence  enough  to  engage  the  attention  of  the  priest,  after 
their  ungodly  reasoning  upon  it,  and  arguing  at  length,  could 
presumptuously  say,  they  had  found  what  the  word  of  God  would 
do  in  that  matter !  Hence  every  thing  sacred  has  been  dtedistor 
into  the  last  degree  of  confusion,  by  their  reforming  power.  A 
few  of  the  most  material  points,  however,  will  be  sufl&cient  to 
show  the  absolute  deception  of  all  the  rest. 


270 


THE   CROSS    OP    CHRIST  KEJECTED 


B.  VI. 


CHAPTER  VII. 

THE    CROSS   OP    CHRIST    REJECTED    BY   THE    PROTESTANT 
REFORMERS. 

CHAP.     Nothing  could  furnish   the   Protestant   doctors  with  a  more 
"*""•       popular  objection  against  the  pope,  than  his  universal  law  con- 
cerning the  celibacy  of  the  clergy,  and  the  corruption  of  manners 
which  flowed  from  that  papal  establishment. 

2.  Though  this  law  recognized  the  holy  example  of  Christ 
Jesus  and  his  Apostles,  and  was  thereby  intended  to  check  the 
licentiousness  of  the  priesthood,  and  to  serve  as  an  example  of 
pious  restraint  to  the  extravagant  corruptions  of  the  multitude ; 
yet,  for  want  of  the  real  spirit  of  Christ,  it  became  an  intoler- 
able yoke  of  bondage ;  and  therefore,  to  get  clear  of  the  incon- 
sistency of  professing  to  follow  Christ,  and  not  doing  it,  the 
reformers  renounced  every  institution  that  had  the  least  appear- 
ance of  that  evangelical  purity. 

3.  And  after  reasoning  upon  it,  and  arguing  the  matter  at 
length,  in  their  carnal  libertine  sense,  they  set  to  their  seal  that 
it  was  more  consistent  to  follow  the  carnal  Corinthians  openly, 
than  to  pretend  to  be  followers  of  St.  Paul,  while  living  in  the 
gratification  of  their  lusts.  In  short,  that  it  was  better  for  them 
to  marry  than  to  hur7i;  and  this  has  been  their  universal  law 
and  practice  ever  since,  in  opposition  to  the  decree  of  Gregory 
and  their  mother  church* 

4.  In  this  debate,  the  Protestant  priesthood  charge  their 
ancestors,  the  popish  clergy,  with  the  vilest  hypocrisy,  and  main- 
tain that  they  are  the  very  ones  who  "  departed  from  the  faith, 
giving  heed  to  seducing  spirits  and  doctrines  of  devils,  speaking 
lies  in  hypocrisy,  having  their  conscience  seared  with  a  hot 
iron,  forbidding  to  marry,  and  commanding  to  abstain  from  meats;" 
that  they  are  the  false  Christs  and  false  prophets,  the  wolves  in 
sheep's  clothing,  the  dogs  and  sorcerers,  and  whoremongers,  and 
hypocritical  liars,  and  all  the  base  characters  spoken  of  in  the 
New  Testament :  In  fine,  that  the  papal  hierarchy  is  the  "  horri- 
ble harlot,  the  kirk  malignant.^'' 

5.  On  the  other  hand,  the  popish  doctors,  who,  from  a  pre- 
tended Apostolic  succession,  antiquity,  and  universal  authority, 
claim  the  pre-eminence,  after  very  plausibly  denying  that  they 
forbid  to  marry,  and  showing  that  marriage  is  held  in  the  highest 
respect  by  the  church  of  Rome,  as  one  of  her  seven  sacraments, 
"a  conjunction  made  and  sanctified  by  God  himself,"  retort 
back  upon  the  reformers,  the  same  charge  of  apostasy,  with  all 
its  base  and  licentious  fruits. 


•See  the 
39  articles. 
Art  32. 


Scot.  Prot. 
Coiifes. 
Art.  xviii. 


B.  VI.  BY   PROTESTANT   REFORMERS.  271 

6.  And  indeed,  unless  the  Protestants  can  prove  that  dogs  and      chap. 

wolves  can  beget  harmless  sheep,  and  the  true  Christ  spring  out    '■ — 

of  a  false  one,  and  chaste  daughters  from  a  mother  of  harlots,  they 

have  no  reason  to  refuse  taking  to  themselves  every  base  and 
abominable  character  which  they  have  given  the  popish  doctors, 
by  whom  they  were  consecrated. 

7.  Therefore  it  must  be  with  the  utmost  propriety,  even  upon 
their  own  principles,  that  they  are  charged,  by  the  Papists,  with 
producing  an  endless  spawn  of  heresies.  Bishop  Taylor  himself 
acknowledges  in  favor  of  the  church  of  Home,  "the  piety  and 
the  austerity  of  their  religious  orders  of  men  and  women.  The 
single-life  of  their  priests  aud  bishops.  AH  which  (says  Chal- 
lo7ier,)  the  good  natured  Reformation  has  laid  aside." 

8.  How  feir  the  first  reformers  renounced  both  law  and  gospel, 
and  every  obligation  professedly  held  sacred  by  their  mothe-r 
church,  in  relation  to  chastity,  and  how  wide  a  door  they  opened 
for  licentiousness,  is  sufficiently  manifest  from  their  own  his- 
tories. 

9.  When  Dr.  Carlostadt  broke  his  solemn  oath  of  perpetual 
continence  which  he  had  made  to  God,  what  kind  of  a  reforming 

spirit  did  Luther  manifest  ?  In  his  letter  to  Amsdorff  he  very  „. 

plainly  shows  what  his  hypocritical  soul  was  most  intent  on  pro-   f.rv  Voi.  ' 
moting,  as  appears  from  the  following  words:   "  The  nwptiais  of  Jj^Jj^'r^?^' 
Co^rlostadj.  please  vie  wonderfully :  Ihacek7iown  the  girl:   The 
Lord  strengthen  him  in  the  good  example  of  restraiiwig  and 
lessening  popish  lust.'^* 

10.  Here  this  excommunicated  monk,  let  loose  from  his 
monastic  restraint,  expresses  his  wonderful  pleasure  at  the  good 
example  of  his  companion.  And  what  was  it  ?  Surely  not  the 
good  example  of  Jesus  Christ,  nor  any  of  his  Apostles,  for  they 
knew  neither  girl  nor  woman  after  the  flesh.  But  the  religious 
pretext  was,  that  his  marriage  had  a  tendency  to  restrain  or 
lessen  his  popish  lust ;  yet  how  grossly  did  he  err  even  in  this. 

11.  Lust  is  lust,  and  under  whatever  ceremony  or  pretext  it  is 
gratified,  its  nature  is  not  altered,  restrained  nor  diminished 
thereby ;  nor  is  there  any  difference  between  the  Papist  and  the 
Protestant,  the  monk  and  the  married  bishop,  as  to  their  motive, 
or  first  moving  cause ;  neither  have  they  but  one  example  to 
follow,  and  that  is  the  example  of  their  first  father  Adam. 

12.  But  as  Carlostadt  put  off  his  veil  of  popish  hypocrisy,  and 
made  a  regular  and  bold  provision  for  the  works  of  the  flesh,  it 

*  The  original  extract  of  this  letter,  in  Luther's  own  words,  mns  thus  :  "  Car- 
lostadii  nuptise  mire  placent :  novi  puellam :  comfortet  eum  Dominus  in  bonum 
exemplum  inhibendae  et  minuendae  papisticfe  libidiris."  Shameful  as  it  may  ap- 
pear, Luther's  expression  '  inhibendse  &c.,"  seems  plainly  to  imply  that  his 
satisfaction  arose  from  the  consideration  that  his  friend  had  obtained  a  decent  de- 
pository for  his  popish  lust,  by  which  means  he  could  dispose  of  it  with  more  con- 
venience, and  less  remorse  of  conscience  than  formerly. 


272  THE   CROSS   OP    CHRIST   REJECTED.  B.  VI. 

CHAP,      -^as  counted  a  good  example,  and  Luther  himself  soon  after  fol- 
lowed it.     He  married  a  vun  whose  name  was  Catharine  a  Bora, 


whereby  both  of  them  broke  their  solemn  vows    of  continency 
which  they  had  made  before  God. 
Mai.  iii.  5.       13.  Well  Said  the  Lord,  by  the  prophet  Malachi :  I  will  come 
near  to  you  to  judgment ;  and  I  loill  be  a  sicift  witness  against 
the  sorcerers,   and  against   the  adulterers,  and   agai7ist  false 
sivearers.     Thus  antichrist  began  his  work  by  Simon  and  other 
sorcerers,  continued  it  by  an  endless  train  of  adulterers,  and  it 
remained  to  be  completed  by  perjured  persons,  or  false  swearers. 
Grounds  of       14.  Bishop  Challoner,  after  stating  Luther'' s  general  character, 
p^54'  ^°'^'  '^^ry  properly  adds :   "  But  what  was  the  most  scandalous  in  a 
pretended  restorer  of  the  purity  of  religion,  was  his  marrying  a 
nun,  after  the  most  solemn  vows,  by  which  both  he  and  she  had 
consecrated  themselves  to  God,  in  the  state  of  perpetual  conti- 
nency.    In  which  he  was  imitated  by  a  great  part  of  the  first  re- 
formed ministers." 
Hisioryof         15.   "Eveuhis  most  devoted  followers  (says  Dr.  Robertson) 
Charles  V.    thought    this   Step  indecent,   at  a  time    when   his    country  was 
340.  involved  in  so  many  calamities ;  while  his  enemies  never  men- 

tioned it  with  any  softer  appellation  than  that  of  incestuous  or 
profane." 

16.  Some  might  try  to  excuse  Luther,  by  pleading  his  former 
ignorance,  while  under  the  reign  of  superstition ;  however,  that 
can  furnish  but  a  mean  excuse,  while  they  represent  him  as  a 
man  of  such  uncommon  parts.  Had  he  been  forced  to  take  such 
a  vow,  it  might  have  materially  altered  the  case,  but  he  had  done 
it  deliberately,  from  his  own  free  choice,  and  that  from  the  most 
solemn  considerations. 
Ibid.  p.  109.  17.  "  The  death  of  a  companion  killed  by  lightning  at  his  side 
in  a  violent  thunder-storm,  made  such  an  impression  on  his  mind, 
as  co-operated  with  his  natural  temper,  in  inducing  him  to  retire 
into  a  convent  of  Augustinian  friars,  where,  without  suffering  the 
entreaties  of  his  parents  to  divert  him  from  what  he  thought  his 
duty  to  God,  he  assumed  the  habit  of  that  order."  So  says  Dr. 
Robertson. 

18.  And  is  a  popish  vow  or  solemn  oath  so  far  inferior  to  the 
oath  of  a  Protestant,  that,  for  the  gratification  of  Protestant  lust, 
it  can  be  broken  with  impunity  ?  Where  is  that  court  of  justice 
on  earth  that  would  make  such  a  distinction,  and  would  not  deem 
it  perjury  in  one  as  much  as  the  other,  to  violate  what  they  had 
solemnly  confirmed  by  an  oath  ?  or  that  would  not,  forever  after, 
reject  the  testimony  of  such  a  false  swearer? 

19.  Yet  this  same  perjured  Luther  was  not  only  believed  as  a 
translator  of  the  sacred  Scriptures,  but  in  the  most  momentous 
points  of  doctrine,  his  creeds  were  adopted  as  rules  of  faith;  and 
he  was  also  practically  followed  in  his  example  of  rejecting  con- 


B.  VI. 


BY    PROTESTANT    REFORMERS. 


'J.i6 


tinency  and  true  gospel  purity  as  the  doctrine  of  devils,  and  of 
reforming  the  oki  works  of  the  flesh  under  the  false  pretext  of  an 
ordinance  of  Grod,  and  that  without  regarding  even  so  much  as 
the  restrictions  which  the  law  of  Moses  had  laid  on  the  corrupt 
and  beastly  passions  of  man. 

20.  "John  Calvin  was  originally  designed  for  the  church, 
and  had  actually  obtained  a  benefice;"  of  course  he  must  have 
come  under  the  common  oath  of  continency ;  yet  it  seems  that  he 
was  not  subject  even  to  the  law  which  saith  concerning  tJie  high 
priest  among  his  brethren,  that  a  ividoiv  shall  he  not  take,  but 
he  shall  take  a  virgin  of  his  oivn  people  to  wife. 

21.  Nor  was  he  subject  to  the  example  of  Jesus  Christ,  nor  to 
his  own  solemn  oath;  for  "  he  married  the  widow  of  an  anaba.p- 
tist  at  Strasburgy  And  thus,  according  to  the  law,  he  profaned 
his  seed  in  the  highest  degree,  by  mixing  with  a  people  who  were 
condemned,  both  by  Papists  and  Protestants,  as  heretics,  and 
counted  by  Luther  himself,  no  better  than  mad  dogs. 

22.  Theodore  Beza,  Calvin's  companion  and  successor,  con- 
tributed not  a  little  to  this  part  of  the  Reformation,  both  by  his 
practice,  and  his  writings.  Robinson  says  that,  thirteen  years 
after  his  conversion,  "he  pviblished  a  collection  of  Latin  poems, 
the  most  lascivious  that  can  be  imagined.  There  is  one  epigram 
which,  in  licentiousness,  surpasses  any  thing  that  the  most  un- 
guarded debauchees  have  ever  ventured  to  offer  to  the  public 
eye."* 

23.  From  such  reforming  priests  we  may  descend  to  the 
princes,  and  see  how  far  their  popish  lusts  were  restrained  or 
lessened  by  their  reformed  gospel.  It  has  been  observed  that, 
Henry  the  eighth  obtained  a  divorce  from  Catharine,  his  brother's 
old  widow,  whereupon  he  married  Anne  Boleyn,  a  woman  of 
respectable  family  and  connexions. 

24.  Her  he  afterwards  beheaded  under  pretence  of  adultery, 
though  there  appears  no  proof  of  her  guilt. t  Next  he  married 
Jane  Seymotir,  who  died  in  child-bed.  Again,  he  married  Anne 
of  Cleves,  whom  he  also  divorced,  and  married  Katharine  Hov:- 
ard.  She  was  beheaded.  And  his  sixth  and  last  wife  was 
Katharine  Parr. 

25.  Such  were  the  fruits  of  that  good  example  whjch  the  first 
reformers  set  their  followers,  with  which  Luther  was  so  wonder- 
fully pleased,  and  which  was  sanctioned  by  their  universities, 
who  set  to  their  seal  that  this  same  Henry  should  be  the  su- 


CHAP. 
VII. 


Eccl.    His 
tory,  vol. 
iv.  p.  87. 
note  [a] . 

Lev.  xxi. 
13, 14. 


Eocl.  Re- 
searches, 
p.  341. 


Ibid.  p.  344. 


Hume's 
History  of 
Eng. 


*  Eeza's  Candida  was  not  his  wife,  for  Ms  wife  was  never  with  child,  and 
there  are  some  verses  on  the  pregnancy  of  Candida  in  the  poems. — Robinson's 
Eccl.  Researches,  p.  344. 

I  Henry  had  been  for  some  time  enamonred  with  Jane  Seymour,  and  his  marry- 
ing her  the  next  day  after  the  execution  of  his  queen,  is  considered  as  a  presump- 
tive evidence,  not  only  of  the  queen's  innocence,  but  of  the  cause  which  led  to  her 
execation. 


274  THE    CROSS    OF    CHRIST   REJECTED,    &C.  B.  VI. 

CHAP,     preme  head  of  the  Church,  instead  of  the  Pope;  and  such  was 
'       the  example  of  lawless  lust  and  butchery,  which  this  Protestant 
supreme  head  openly  manifested,  which  was  never  equalled  by 
any  who  supported  the  title  before  him. 

26.  This  does  not  complete  the  portrait  of  the  enormous  ty- 
rannical cruelty  of  this  great  and  bloody  reformer.  It  is  generally 
known  (says  Blackivood)  that  Henry  the  VIII.  put  seventy-two 
thousatid  persons  of  all  religious  persuasions  to  death,  on  the  scaf- 
fold, during  his  single  reign  I  !  This  implacable  tyrant  would 
admit  of  no  nonconformity  to  his  sentiments  ;  although  he  was  first 
a  zealous  Catholic,  then  a  Protestant,  and  also  successively 
espoused  the  cause  of  the  different  parties,  into  which  they  were 
split.  Yet,  all  who  differed  from  him,  and  would  not  submit 
their  own  judgment  to  his  dictation,  let  him  be  then  of  whatever 
persuasion,  were  doomed  to  death. 

27.  Can  the  human  mind  conceive  of  a  more  horrid,  cruel  and 
blood-stained  character,  than  this  first  founder  and  supreme  head 
of  the  Protestant  national  Church  of  England?  These  horrid 
butcheries  of  Henry  are  confirmed  by  Cobbett,  who  says: 
"Amongst  his  tenets,  there  were  such  as  neither  Catholics  nor 
Protestants  could,  consistently  with  their  creeds,  adopt.  He 
therefore  sent  both  to  the  stake,  and,  in  order  to  add  mental  pangs 
to  those  of  the  body,  he  dragged  them  to  the  fire  on  the  same 
hurdle,  tied  together  in  pairs,  back  to  back,  each  pair  containing 
a  Catholic  and  a  Protestant. 

28.  "  Was  this  the  way  that  St.  Austin  and  St.  Patric  pro- 
pagated their  religions?  Yet,  such  is  the  malignity  of  Burnet 
and  of  many,  many  others  called  Protestant  "  divines,"  that  they 
apologize  for,  if  they  do  not  absolutely  applaud  this  execrable 
tyrant,  at  the  very  moment  that  they  are  compelled  to  confess 

C"^l"="'^-     that  he  soaked  the  earth  with  Protestant  blood,  and  filled  the  air 
103.     '       with  the  fumes  of  their  roasting  flesh  !  I  " 


B.  VI.  PROTESTANT   DOCTRINES,    &C.  2^95 


CHAPTER  VIII. 

PROTESTANT  DOCTRINES  CONCERNING  MARRIAGE  AND 
CONTINENCE. 

In  tracing  the  effects  of  the  Reformation  in  'Enolaml,  we  find  chap. 
bishop  Cranmer  making  a  conspicuous  appearance.  This  ambi-  ^ '^^- 
tious  primate,  instead  of  promoting  purity  and  truth,  began  his 
reforming  career  by  paving  the  way  for  a  flood  of  licentiousness, 
injustice,  and  corruption.  When  his  crimes  are  considered,  we 
need  not  wonder  that  the  Papists  accused  him  with  treason  and 
perjury,  in  giving  the  supremacy  to  such  a  profane  and  wicked 
prince  as  Henry  VIII.  and  for  his  hypocritical  and  treacherous 
conduct  in  other  respects. 

2.  This  great  reformer,  on  his  trial,  was  charged  by  Martin,  a 
Popish  doctor,  that,  "being  yet  free,  and  before  he  entered  into 
holy  orders,  he  married  one  Joan  Black,  or  Broivn,  of  Cambridge. 
That  he  married  there  one  Joan,  he  granted.  That  after  the 
death  of  the  aforesaid  wife,  he  entered  into  holy  orders,  and 
after  that  was  made  archbishop  by  the  pope." 

3.  "  That  he,  being  in  holy  orders,  married  another  woman  as 
his  second  wife,  named  Anne,  and  so  was  twice  married.  That 
in  the  time  of  king  Henry  VIII,  he  kept  the  said  wife  secretly, 
and  had  children  by  her.*  Hereto  he  also  granted,  affii-ming 
that  it  was  better  for  him  to  have  his  own,  than  to  do  like  other 
priests,  holding  and  keeping  other  men's  wives." 

4.  Martin.  "  Did  you  swear  obedience  to  the  see  of  Rome  V 
Granmer.  "  Indeed  I  did  once  swear  unto  the  same.  Martin. 
"  Yea,  that  you  did  twice,  as  appeareth  from  records  and  writings 
here  ready  to  be  showed.  At  your  consecration  you  took  two 
solemn  oaths  for  your  due  obedience  to  be  given  to  the  see  of 
Rome,  to  become  a  true  preacher  or  pastor  of  his  flock ;  yet,  con- 
trary to  your  oath  and  allegiance,  for  unity,  you  have  sowed  dis- 
cord; for  chastity,  marriage  and  adultery;  for  obedience,  con- 
tention; and  for  faith,  you  have  been  the  author  of  all  mischief." 

5.  "What  doctrine  taught  you  when  you  condemned  Lai7ibert, 
the  sacramentary,  in  the  king's  presence  at  Whitehall?''^ 
Cranmer.  "  I  maintained  then  the  Papist  doctrine."  Martin. 
"  Then  from  a  Lutheran  you  became  a  Zuinglian — and  for  the 
same  heresy,  you  will  help  to  burn  Lambert,  the  sacramentary, 
which  you  now  call  the  Catholic  faith  and  God's  word." 

•The  criminality  of  this  charge  is  founded  on  the  violation  of  his  oath  of  con- 
tinency,  which  he  had  taken  as  an  ecclesiastic;  but  this  reforming  archbishop 
manifested  on  this  as  well  as  on  other  occasions,  that  the  violation  of  a  solemn 
oath  was  but  a  small  matter  with  him. 


276  PROTESTANT  DOCTRINES  B.  VI. 

*^f\P-  6.  From  these  sliort  hints  it  is  easy  to  perceive,  who  bore  the 

'■ — .   highest  marks  of  antichrist,  and  most  evidently  filled  the  character 

of  those  entire  apostates  from  the  faith  and  practice  of  Christ, 
spoken  of  in  the  Scriptures.  Therefore,  Martin,  with  the  highest 
Catholic  authority,  addresses  Cranmer,  as  follows. 

7.  "  Christ  foretold  there  should  come  against  his  Church, 
ravening  wolves,  and  false  apostles.  But  how  shall  we  know 
them  ?  Why,  Christ  teacheth  us,  saying,  '  By  their  fruits  ye 
shall  knoio  them.  What  are  their  fruits  ?  St.  Paul  declareth, 
after  the  flesh  they  walk  in  concupiscence,  and  uncleanness,  they 
contemn  power.'  " 

8  "Again:  in  the  latter  days  there  shall  be  perilous  times. 
Then  shall  there  be  men  loving  themselves,  covetous,  proud, 
disobedient  to  parents,  treason-workers.  Whether  these  be  not 
the  fruits  of  your  gospel,  I  refer  to  this  audience;  whether  the 
said  gospel  began  not  with  perjury,  proceeded  with  adultery,  and 
ended  in  conspiracy." 

9.  So  much  then  have  the  Protestants  gained,  by  endeavoring 
to  prove  that  the  Papists  forbid  to  marry,  in  order  that  they 
might  be  released  from  every  obligation  to  chastity,  and  take  full 
liberty  in  their  incestuous  and  beastly  works;  so  that,  in  this 
respect,  they  evidently  reformed  from  bad  to  worse. 

10.  Likewise  their  charging  the  pope  with  forbidding  to  marry 
in  order  to  excuse  themselves,  will  be  but  weakly  supported,  if 

*See  Dod-  ^c  consider  that  their  translation  of  1  Tim.  iv.   1,  2,  3,  is,  ac- 
Loc^' '"       cording  to  their  own  critics,  much  to  be  disputed.* 

11.  But,  admitting  their  translation  to  be  never  so  correct,  it 
is  a  question  whether  the  Papists,  from  a  comparison  of  their 

♦See  Rom-  doctrines  with  those  of  the  Protestants  on  that  subject,  have  not 
2Cor  xr'2    ^^^^  greatest  right  to  charge  the  latter  with  forbidding  to  marry, 
according  to  the  Apostle's  use  of  the  term.* 

12.  It  is  most  certain  that  the  people  of  God  always  did  con- 
sider marriage  to  be  something  very  difterent  from  what  the  lost 
and  corrupt  nations  of  the  earth  conceived  it  to  be ;  then,  from 
such  a  plain  distinction,  the  question  would  naturally  arise, 
whether  those  apostates  in  the  latter  times  would  forbid  what  was 
called  marriage  by  the  people  of  Grod,  or  that  which  went  under 
that  name  among  the  nations  of  the  earth ;  and  no  one  need  to 
doubt  that  the  Apostle  meant  they  would  forbid  marriage  in  its 
true  order  and  sense,  and  not  in  the  corrupt  sense  of  the  world: 
for  the  world  loveth  its  own,  and  apostates  love  the  same. 

13.  Although  it  is  evident  enough  that  the  papal  hierarchy 
did,  by  law,  oblige  their  clergy  to  abstain  from  marriage,  ac- 
cording to  the  sense  in  which  the  Grentiles  consider  marriage, 
which  is  a  plain  evidence  that  their  institution  of  celibacy  was  a 
spurious  institution ;  yet  there  is  not  the  smallest  proof  that  they 
forbade  marriage,  as  it  was  instituted  in  the  innocent  state  of 


B.  VI. 


CONCERNING    CONTINENCE. 


277 


man,  nor  (according  to  their  creeds)  did  they  forbid  it  as  it  was 
considered  by  the  followers  of  Christ,  relative  to  their  spiritual 
union  in  the  Lord,  and  with  one  another.  This  is  manifest  from 
the  Grounds  of  the  Catholic  Doctrine^  as  follows. 

14.  "  Q.  When  was  matrimony  instituted  ?  Ans.  It  was  first 
instituted  by  Grod  Almighty  in  Paradise,  between  our  first 
parents;  and  this  institution  was  confirmed  by  Christ  in  the  new 
law.  Matt.  xix.  4,  5,  6.  where  he  concludes,  What  God  hath 
joined  together,  let  not  man  put  asunder." 

15.  "  Q.  How  do  you  prove  that  matrimony  is  a  sacrament? 
Ans.  Because  it  is  a  conjunction  made  and  sanctified  by  God 
himself,  and  not  to  be  dissolved  by  any  power  of  man,  as  being 
a  sacred  sign,  or  mysterious  representation  of  the  indissoluble 
union  of  Christ  and  his  Church.  Eph.  v.  31,  32.  For  this 
cause  shall  a  man  leave  his  father  and  mother,  and  shall  be  joined 
to  his  wife,  and  they  two  shall  be  one  flesh.  This  is  a  great 
mystery,     (jxugrjpiov,  a  sacrament^)  &c. 

16.  Now  in  the  Protestant  articles  of  faith  it  is  expressly 
asserted  to  the  contrary.  "Matrimony,  &c.,  are  not  to  be 
counted  for  sacraments,  for  that  they  have  not  any  visible  sign 
or  ceremony  ordained  of  God."  With  this  the  Protestant  con- 
fessions universally  agree.  They  scofi"  at  the  popish  sacrament 
of  marriage,  and  call  it,  "a  bastard  sacrament,"  and  affirm  that 
marriage  is  no  sacrament  or  sacred  rite  at  all,  but  equally  per- 
tains to  all  sorts  of  people  who  are  able  with  judgment  to  give 
their  consent. 

17.  The  Jews'  bible  or  book  was  very  different  from  a  book 
that  was  common  among  all  sorts  of  people,  and  as  diflerent  was 
their  law  of  marriage,  from  marriage  so  called  among  the  profane 
Gentiles.  The  same  distinction,  will  hold  good  between  that 
marriage  which  the  followers  of  Christ  called  a  mystery,  and 
that  civil  contract  which  was  common  among  all  sorts. 

18.  Then  if  the  Protestants  did,  in  any  sense,  impede,  hinder, 
prohibit  or  forbid  such  marriage  as  God  instituted  in  Paradise, 
or  prescribed  by  the  ministry  of  angels  to  the  Jews,  or  that  in- 
nocent, pure,  and  chaste  union  in  Christ,  which  implies  a  state 
of  contineney,  and  is  spiritually  called  a  marriage,  or  being 
married  in  the  Lord,  then  it  evidently  follows,  that  they  are  the 
ones  who  forbid  to  marry,  in  a  more  important  sense  than  the 
Papists. 

19.  As  far  as  both  the  Pepes^s  and  Protestants  y^ere.  unani- 
mous in  persecuting  those  who  bore  a  practical  testimony  con- 
cerning the  faith  of  Christ,  and  the  spiritual  union  of  the  saints, 
so  far  they  jointly  fill  up  the  character  of  those  apostates  of  the 
latter  times  spoken  of  by  the  Apostle. 

20.  It  is  evident,  from  the  Scriptures  of  truth  that  this  spiritual 
union  in  Christ,  and  in  his  Church,  is  the  last  marriage  that  was 


CHAP. 
VIII. 


Grouiids  of 
C.  Due.  p. 
23. 


Gr.  muste- 
rioii. 


xxxix  Ar- 
ticles. 


National 
Covenant. 
Conf.  of 
Fuilli. 


278 


PROTESTANT   DOCTRINES 


B.  VL 


CHAP. 

YIII. 


Geneva 
Coiif.  p. 
21,  2-2. 


1st  Book  of 
Bis.  Doc. 
Lst. 


*  Churches, 


Confes. 
Sec.  iv. 


Book  of 
Common 
Prayer. 


sanctioned  of  God ;  and  under  tbat  name  it  was  held  as  the  most 
sacred  institution,  in  support  of  which  thousands  in  the  primitive 
Church  were  willing  to  be  tortured  to  death ;  and  as  it  was  the 
last  order  or  kind  of  marriage  which  was  sanctioned  by  Almighty 
Clod,  it  was  this  that  was  in  a  peculiar  manner,  forbidden  by  the 
apostates  of  later  times. 

21.  The  Geneva  and  Scotch  confessions  of  faith  pointedly 
maintain,  that  "A  politic  magistrate  belongs  to  the  church;  to 
whom  (say  they)  it  appertaineth  to  root  out  all  doctrines  of 
devils  and  men,  (among  which  are  ranked)  free-will  vows  of 
single  life,  ^c.  The  punishment  whereof,  although  God  often- 
times deferreth  in  this  life,  yet,  after  the  general  resurrection, 
when  our  souls  and  bodies  rise  again  to  immortality,  they  shall 
be  damned  to  unquenchable  fire." 

22.  Among  other  things  which  they  say  are  to  be  utterly  sup- 
pressed, and  abolished,  are,  I'ows  of  chastity,  and  difference  of 
'meats  for  conscience  sake,  and  affirm  that  "All  maintainers  of 
such  abominations  should  be  punished  with  the  civil  sword." 

23.  This  was  the  faith  established  at  Geneva,  and  received 
and  approved  by  the  church  of  Scotland,  in  the  beginning  of  the 
Reformation.  Could  there  possibly  be  a  more  pointed  forhid- 
ding  of  the  sacred  mystery  of  being  joiiied  to  the  Lord  in  one 
spirit?  And  further,  what  they  forbade,  they  were  able  to 
execute  by  their  politic  magistrate,  so  that  their  kirks*  and  king- 
doms should  be  wholly  purged,  as  they  express  it,  "from  all 
idolators  and  heretics,  as  Papists,  Anabaptists,  and  such  like 
limbs  of  antichrist,"  as  would  not  receive  their  reformed  doctrine 
of  matrimony,  which  was  common  to  all  sorts. 

24.  To  this  Protestant  confession  of  faith  may  be  added  their 
public  form  of  prayer.  "Almighty  God,  from  whom  all  power 
is  derived,  we  humbly  beseech  thee  to  bless  thy  servant  the 
Lorrf-Lieutenant  of  this  kingdom,  and  grant  that  he  may  use  the 
sivord,  which  our  Sovereign  (or  dread  sovereign)  Lord,  the 
Kiyig,  hath  committed  into  his  hand  for  the  protection  of  the  true 
religion  established  amongst  us." 

25.  This  true  religion,  as  it  is  called,  most  positively  forbids 
every  obligation  to  chastity,  and  all  distinction  between  clean 
and  unclean  beasts,  under  the  terrors  of  the  sword,  and  all  pains, 
civil  and  ecclesiastical,  as  will  more  fully  appear.  And  what 
these  reformers  established  under  the  name  of  marriage,  in  the 
place  of  all  that  had  been  called  sacred,  is  manifest  from  their 
own  confessions. 

26.  In  that  part  of  their  creed  which  respects  marriage,  the 
name  of  God  is  not  even  mentioned,  (except  in  the  negative,)  and 
it  is  only  when  they  speak  of  divorce,  that  the  stolen  words  of 
scripture,  or  the  name  of  God  is  used ;  which  is  a  plain  evidence 
that  they  consider  marriage  as  a  thing  common,  and  not  as  a 


B.  VI. 


CONCERNING    CONTINENCE. 


279 


sacred  institution.  This  is  manifest  in  their  latest  creeds,*  which 
shows  that  their  faith  has  been  uniform,  on  that  suLject,  from  the 
beginning. 

27.  "Marriage  (say  they)  is  to  be  between  one  man  and  one 
woman."  No  account  here  of  that  being  dead  wherein  we  were 
held,  or  of  becoming  dead  to  the  law  by  the  body  of  Christ;  that 
we  might  be  vtarried  to  another,  even  to  him  that  was  raised 
from  the  dead,  that  we  might  bring  forth  fruit  unto  God. 

28.  Again  they  say,  "Marriage  was  ordained  for  the  mutual 
help  of  husband  and  wife ;  for  the  increase  of  mankind  with  a 
legitimate  issue,  and  of  the  church  with  an  holy  seed ;  and  for 
preventing  of  uncleanness.  It  is  lawful  for  all  sorts  of  people 
to  marry,  &c."  "Bishops,  priests  and  deacons  are  not  com- 
manded by  God's  law  either  to  vow  the  estate  of  single  life,  or 
to  abstain  from  marriage ;  therefore  it  is  lawful  for  them  to 
marry  at  their  own  discretion." 

29.  If  l)y  marriage,  they  mean  that  outward  sign  or  ceremony, 
which  they  say  was  never  ordained  of  God,  but  -^diich  they  in- 
vented to  ratify  the  contract  of  man  and  wife,  then  marriage,  in 
their  account,  is  but  a  civil  rite,  with  which  the  true  followers  of 
Christ  never  had  any  thing  to  do. 

30.  And  this  will  appear  most  evidently  to  be  the  fact,  if  we 
advert  to  the  form  of  marriage,  "  ratified,  rehearsed,  allowed, 
approved,  and  executed  within  the  realm,  by  the  assent  and  con- 
sent of  [their]  Sovereign  Lady  Elizabeth,  by  the  grace  of 
God,  of  England,  France,  and  Ireland,  Queen,  defender  of  the 
faith,  (^c." 

31.  In  this  lascivious  ceremony,  after  the  parties  have  re- 
peated much  senseless  jargon  after  the  priest,  the  man  shall  put 
a  ring  upon  the  fourth  finger  of  the  woman's  left  hand,  and  hold- 
ing it  there,  and  taught  by  the  priest,  shall  say,  "  With  this 
ring  I  thee  wed,  with  my  body  I  thee  worship,  and  loith  all  my 
loordly  goods  I  thee  endoiv:  In  the  name  of  the  Father,  and  of 
the  Sm,  and  of  the  Holy  Ghost.     Amen.'''' 

32.  The  late  American  Presbyterian  Confession  says,  "Such 
as  profess  the  true  reformed  religion  should  not  marry  with 
infidels.  Papists,  or  other  idolaters."  An  idolater  is  one  who 
worships  an  idol,  a  false  god,  or  a  plurality  of  gods.  And  are 
the  reformed  Protestants  no  idolaters?  Do  they  worship  one 
God?  Yea  truly,  and  the  above  form  of  matrimony,  without 
either  veil  or  fig-leaf,  shows  who  it  is — [C?°  Woman,  ivith  my  body 
I  thee  worship!    and  with  all  my  worldly  goods  I  thee  endow.'''' 

33.  "  The  godly  (they  say)  should  not  be  unequally  yoked 
with  such  as  maintain  damnable  heresies."  Then,  according  to 
their  creed,  it  behooves  the  worshipper,  forsooth,  to  worship  the 
Lord  his  God  with  all  his  heart,  soul,  strength  and  might;  and 
to  this  kind  of  worship  all  kinds  of  people  enjoy  an  equal  right. 


CHAP. 
VI 11. 

^•^ee  Am. 
Coiif.  of  F. 
of  Pu.  Ch. 

xxiv. 

Rom.  vii.  4. 


xxxix  Ar- 
ticles. 


Book  of 
Common 
Prayer. 


Book  of 
Ciimmon 
Praj'er. 


280 


PROTESTANT    DOCTRINES 


B.  VI. 


CHAP. 
VIII. 


*Sce  Gal. 

iii.  28. 


Westm. 
Conf.  and 
Amer. 
Edit. 


34.  They  talk  of  solemnizing  holy  marriage ;  but  so  awful 
a  profanation  of  words,  and  so  glaring  a  prostitution  of  common 
sense,  never  was  presented  to  the  human  ear,  through  all  the 
superstition  and  idolatry  of  pagan  and  popish  priests ;  and  there- 
fore this  finishing  work  of  antichrist,  not  only  forbade  the  pure 
spiritual  marriage  of  the  saints,  but  remitted  and  disannulled 
every  restraint  that  had  ever  been  laid  on  the  carnal  lust  of  man, 
and  thereby  corrupted  the  sacred  institution  to  its  very  source. 

35.  The  very  idea  of  solemnizing  the  matrimonial  contract, 
implies  that  the  Protestants  considered  it,  in  itself,  void  of  any 
sacred  or  spiritual  sanction  ;  which  is  plain  from  their  own  words. 
"We  judge  it  expedient  (say  they)  that  marriage  be  solemnized 
by  a  lawful  minister  of  the  word — that  he  may  pray  for  a  blessing 
upon  them — entreat  the  Lord  to  own  and  accept  them  in  Christ 
[*]  who  are  to  be  joined  in  the  honorable  estate  of  marriage,  the 
covenant  of  their  God.  That  the  Lord  would  be  pleased  to  ac- 
company his  own  ordinance  with  his  blessing,  particularly  with 
the  comforts  anad  fruits  of  marriage." 

36.  Hence  they  hypocritically  pretend  that  their  motive  in 
marrying  is,  '■'•to  increase  the  church  with  an  holy  seed."  But 
their  confession,  in  the  posicript  of  their  creed,  is,  that  they 
"  beget  children  and.  heep  families,  merely  for  the  world  and  the 

flesh:"  and  the  same  confession  says,  that  their  masters  of 
fa??iilies,  raoreoYer,  ^^  educate  their  children  for  the  tcorld  and 
the  flesh — betraying  the  souls  of  their  childre7i  to  the  devil." 

37.  Lastly,  the  end  of  their  holy  marriage,  they  say,  is  "  for 
preventing  of  uncleanness  :  and  may  be  performed  at  any  time 
except  on  a  day  of  public  humiliation.  And  we  advise  that  it  be 
not  on  the  Lord's  day."  Which  is  a  further  evidence  that  they 
conceive  nothing  either  sacred  or  solemn  in  it.  Then  it  only  re- 
mains to  enquire,  what  uncleanness  it  is  instituted  to  prevent  ? 

38.  The  reformers  have  not  left  in  the  dark,  what  they  mean 
by  uncleanness  in  general ;  it  is  the  same  that  Luther  called  popish 
lust,  or  those  lawless  gratifications  of  the  flesh  which  have  no 
kind  of  respect  to  a  posterity.  And  does  the  Protestant  mar- 
riage prevent  all  such  uncleanness  ? 

39.  Does  that  solemn  ordinance  (as  they  call  it)  bind  them  to 
such  times  and  seasons  as  nature  prescribes  for  conceiving  seed  ? 
If  it  does  not,  have  they  sufiicient  authority  to  count  that  clean- 
ness, which  both  law  and  gospel  call  %incleannessl  Are  the  de- 
crees of  their  most  dread  sovereign,  or  of  their  sovereign  Lady, 
and  all  their  church  guides  sufficient  to  forbid  and  disannul  that 
sacred  light  of  heaven,  which  excludes  from  the  kingdom  of  Christ, 
every  lustful  and  lawless  propensity?  Is  there  no  uncleanness 
committed  between  the  Protestant  man  and  wife  ? 


B.  VI.  CONOERNINQ  MARRIAGE.  281 

40.  The  fact  is,  the  Reformation  opened  the  very  last  and  most     ^vrt/'' 

effectual  door  for  the  unrestrained  and  full  gratification  of  every  '— 

unclean,  and  worse  than  brutal  lust,  both  in  man  and  woman, 

under  the  name  of  a  holy  ordinance,  by  making  the  woman  a 
proper  object  of  worship,  or  setting  herup,  openly  and  avowedly, 
above  all  that  is  truly  called  Grod. 

41.  Therefore,  according  to  the  Protestant  faith  and  practice, 
every  sacred  rule  of  chastity,  every  degree  of  light,  tending  to 
continency,  or  Gospel  purity,  has  been  anathematized  out  of  coun- 
tenance, and  driven  from  their  kirks  and  realms  with  the  most 
furious  zeal. 

42.  They  have  enjoined  it  upon  all,  as  a  solemn  duty  to  marry, 
in  their  ways,  and  have  established  marriage  in  a  way  which  in- 
dulges the  licentious  prospect  of  living  in  the  full  gratification  of 
their  lusts,  with  full  liberty  to  defile  and  abuse  each  other  in  the 
most  scandalous,  incestuous  and  debauching  manner,  without  any  * 
respect  to  times  or  seasons ;  not  even  regarding  the  dictates  of 
modesty  and  prudence,  and  much  less  those  interposing  com- 
mands of  heaven,  which,  under  the  law  of  Moses,  exempted  the 
woman  from  every  such  lawless  abuse,  while  in  a  state  of  preg- 
nancy, and  throughout  the  days  of  her  separation. 

43.  Then  what  have  the  Protestants  to  charge  upon  the 
Papists  ?  Was  it  not  they  themselves  that  increased  unto  more 
ungodliness,  and  whose  words  have  eaten  out  the  very  marrow  of 
the  Gospel,  as  doth  a  canker;  among  whom  is  Hymeneus  or  27^ 
Hymen,  i.e.  the  defender  of  nuptiah,  and  Philctus,  the  carnal 
lover  ? 

44.  And  who  can  be  so  justly  charged  with  "departing  (or 
standing  off)  from  the  faith,  giving  heed  to  seducing  spirits  and 
doctrines  of  devils,  speaking  lies  in  hypocrisy,"  &c.,  as  those  very 
false  swearers,  those  perjured  apostates,  who  not  only  renounced 
the  profession  of  chastity  and  continence,  but  publicly  declaimed 
against  that  innocent  manner  of  life  ? 

45.  In  the  heat  of  their  reformed  lust,  they  went  on  pulling 
down  and  destroying  those  buildings,  which  both  they,  and  their 
respected  forefathers,  and  good  old  mother  church  had  deemed 
most  sacred,  and  which  had  been  professedly  erected,  and,  in  their 
way,  solemnly  dedicated  for  the  accommodation  of  such  as  chose 
to  adopt  the  profession  of  continency.  And  lastly,  to  fill  up  the 
measure  of  their  character,  they  have  forbidden  holy  marriage  in 
truth,  and  out  of  manifest  contempt  to  everything  sacred,  have 
contemned  continency,  and  given  the  title  of  holy  marriage  to 
their  lascivious  and  vain  ceremony. 

46.  These  charges  cannot  apply  to  any  civil  government,  in 
itself  considered ;  for  the  members  of  such  never  were,  nor  ever 
can  be  forbidden  to  marry  in  their  way,  by  the  followers  of 
Christ ;  nor  have  such  ever  prohibited  the  marriage  and  spiritual 

19 


2  Tim.  ii. 


282 


PROTESTANT    DOCTRINES,    &C. 


B.  YI. 


CHAP. 

vm. 


Wilber- 
fiircc  on 
Re  i!<ioii, 
p.  11^. 


Wesley's 
Notes  (111 
Mat  xix. 
12. 


uniou  of  the  saints.  It  is,  therefore,  that  apostate  priesthood  who 
corrupted  civil  government  with  their  hypocritical  and  obscene 
forms  of  religion,  to  whom  the  charge  oi  forhidding  marriage 
properly  belongs. 

47.  Nor  is  every  individual,  who  has  been  called  by  the  name 
of  Protestant,  to  be  ranked  with  those  hypocritical  liars,  who  set 
out  to  sap  the  very  foundation  of  truth.  Amidst  the  darkness 
of  established  systems,  there  have  been  men  of  candor  and  dis- 
cernment, who  were  willing  to  give  the  Scriptures  their  due 
weight  on  the  side  of  Gospel  holiness.  To  instance  this,  a  few 
sentences  from  their  Avritings  may  be  sufficient. 

48.  "  '  Mortify  the  flesh  with  its  affections  and  lusts,'  is  (says 
JVilberforce,)  the  Christian  precept ;  a  soft  luxurious  course  of 
habitual  indulgence,  is  the  practice  of  the  bulk  of  modern 
Christians;  and  that  constant  moderation,  that  wholesome  dis- 
cipline of  restraint  and  self  denial,  ivhich  are  recjuisite  to  prevent 
the  unperceived  encroachments  of  the  inferior  appetites,  seem 
altogether  disused  as  the  exploded  austerities  of  monkish  super- 
stition." 

49.  Again,  says  John  "Wesley,  "  There  are  eumichs  ivho  have 
made  themselves  eunuchs  for  the  kingdom  of  heaven''s  sake — 
Happy  they  !  who  have  abstained  from  marriage  (though  without 
condemning  or  despising  it)  that  they  might  walk  more  closely 
with  God  !  He  that  is  able  to  receive  it,  let  him  receive  it: — this 
gracious  command  [for  such  it  is  unquestionably,  since  to  say, 
such  a  man  may  live  single,  is  saying  nothing.  Who  ever 
doubted  this  ?]  is  not  designed  for  all  men ;  but  only  for  those 
few  who  are  able  to  receive  it.  0  let  these  receive  it  joy- 
fully!" 


B.  VI.       PROTESTANT   DOCTRINES   AND   DISCIPLINE.  283 


CHAPTER  IX. 

PROTESTANT   CHANGES   CONCERNING    DISCIPLINE,    RIGHTS, 
AND    TITLES. 

Fasting  is  another  article  of  the  Reformation.     The  Protestants  ciiap.ix. 
charge  the   Papists  with  commanding  to   abstain    from  meats, 
although  they  themselves  have  been  as  positive  in  their  commands 
of  that  kind  as  the   Papists ;  but  the  word   commanding  in  1 
Tim.  iv.  3 — is  put  into  the  text  by  the  translators. 

2.  Blackicell,  and  after  him  Doddridge,  observes,  that  "the  Dodr. in 
original  words  contain  one  of  the  boldest  ellipses  in  the  whole     '^^' 
New   Testament,  where  a  word  is  to  be  understood  contrary  to 

that  which  is  before  expressed."  But  admitting  the  propriety  of 
such  a  bold  ellipsis,  they  can  make  nothing  out  of  it  to  condemn 
the  Papists  that  will  not  apply  to  themselves.     "  To  observe  days  ^''"-  ^'-, 

J-  .         *■  rectory  ch* 

of  fasting  (say  they)  we  judge  botJi  scriptural  and  rational,^^  and  xiv. 
"a  religious  fast  requires  total  abstinence  from  food.'''' 

3.  Then  if  a  temporary  abstinence  from  meat  or  common  food   i  Tim.  ir. 
is  meant,  the  charge  falls  upon  them  equally  with  the  Papists.  '^' 

If  they  make  it  signify  a  perpetual  abstinence,  either  from  meat, 
or  other  common  food,  they  will  find  no  people  on  earth  to  whom 
it  will  apply ;  then  it  must  follow  that  the  abstinence  respected 
something  else :  and  what  should  it  more  likely  be  than  that  from 
which  the  followers  of  Christ  universally  abstained  ? 

4.  Upon  this  principle,  that  text  of  Scripture  would  read  with 
propriety,  and  in  harmony  with  others,  without  the  bold  ellipsis. 

"  But  that  we  write  unto  them,  that  they  abstain  from  pollutions  Acts,  xv. 
of  idols,  and  fornication,  and  things  strangled,  and  blood.     For  ^^''^^' 
it  seemed  good  to  the  Holy  Spirit,  and  to  us — that  ye  abstain  ^  -pj^g^  j^ 
from  meats  offered  to  idols,  &c.     For  this  is  the  will  of  God,  even  3- 
your  sanctification,  that  ye  should  abstain  from  fornication." 

5.  "Dearly  beloved,  I  beseech  you  as  strangers  and  pilgrims,  i  Pet.  ii. 
abstain  from  fleshly  lusts,  which  war  against  the  soul."  This 
exhoi'tation  to  abstain  from,  fleshly  lusts  is  not  '■^forbid.ding  to 
marry  and  commanding  to  abstain  from  meats,^''  as  the  transla- 
tors, in  their  "  bold  ellipsis^''  have  it ;  and  which  stands,  contrasted 
with  what  Christ  Jesus  and  his  Apostles  commanded,  or  enjoined, 
for  no  one  could  ever  obey  these  injunctions  without  abstaiviing 
from  the  marriage  of  the  fleshy 

6.  The  doctrine  and  practice  of  the  saints,  was  to  marry  only 
in  the  Lord,  or  in  the  spirit — to  abstain  from  fleshly  lusts — from 
fornication,  and  from  meats  offend  to  idols:  these  were  insepa- 
rably connected;  and  both  were  inseparably  forbidden  by  the 


11. 


284  PROTESTANT   DOCTRINES   AND    DISCIPLINE.        B.  VI. 

CHAP.  IX.  xnenacing  tone  of  the  Protestant  perjured  reformers,  and  their 
politic  magistrates. 

7.  No  life  of  continency  was  tolerated ;  no  abstineiice  from 
fleshly  lusts  permitted,  nor  any  suffered  in  the  realui^  ♦hat  would 

*SeeiCor.  not  offer  their  meats,*  yea  all  their  worldly  goods  to  that 
VI.  18.  insatiable  idol,  which  they  set  up  as  an  object  of  bodily  worship. 
Here  was  the  forbidding  to  abstain  from  meats  which,  they  say, 
God  created  to  be  received  with  thanksgiving  of  them  that  believe 
and  know  the  truth ;  but  they  neither  knew  nor  believed  the 
truth  nor  used  the  creature  of  God  according  to  its  original  end 
when  it  was  very  good. 

8.  The  meat  which  Christ  Jesus  spake  of  eating,  was  that  of  ab- 
staining from  his  own  will,  and  doing  the  will  of  God!     "  I  came 

john,iv._  not  to  do  mine  own  will,"  are  his  words — "  I  have  meat  to  eat 
38.  **  '  '  that  ye  know  not  of — my  meat  is  to  do  the  xcill  of  him  that  sent 
me.'"  And  the  same  that  was  his  meat,  became  also  the  meat  of 
his  followers.  Their  meat  was  to  take  up  their  cross,  and  ab- 
stain f-o/u  fleshly  hists,  and  do  the  will  of  Jesus  Christ,  as  he  did 
the  will  of  his  Father.  This  was  the  true  meat,  which  God  had 
appointed  to  be  received  with  thanksgiving  by  them  that  believed 
and  knew  the  truth. 

9.  But  on  the  contrary,  the  meats  which  satisfied  the  licentious 
appetites  of  the  Gentiles,  were  the  gratification  of  their  fleshly 

1  Cor.  vi.      lusts.     Hence  said  the  Apostle  to  the  carnal  Corinthians,  "  Meats 
^^'  for  the  belly,  and  the  belly  for  meats :  but  God  shall  destroy 

both  it  and  them."  [Or  more  properly,  _/ZesAZ?/  lusts  for  their 
pleasures,^  and  these  pleasures,  meats  for  their  fleshly  natures; 
but  these  things  shall  God  destroy.]  For  the  body  is  not  for  for - 
nication,  but  for  the  Lord,  and  the  Lord,  for  the  body.'''' 

10.  Therefore  the  Protestants,  in  refusing  nothing  that  tended 
to  gratify  their  fleshly  lusts,  rejected  the  cross  of  Christ  altogether, 
and  pretended  to  sanctify  by  their  ivord  of  God  and  their  prayers 
that  which  all  ecclesiastical  writers  on  the  subject,  Protestant  as 
well  as  Papist,  have  owned  and  declared  to  be  in  its  very  core, 
altogether  evil  and  corrupt. 

11.  We  have  explained  this  subject,  to  obviate  the  objections 
to  virgin  purity,  which  are  founded  on  the  aforesaid  text,  accord- 
ing to  the  common  version,  and  from  which  it  may  be  seen  by 
any  candid  mind  that  this  text,  cannot  have  the  least  bearing 
against  the  course  of  life  adopted  by  the  believers  in  the  second 
appearing  of  Christ,  for  they  have  voluntarily  chosen  to  follow 

1  Cor.  ch.    the  example  of  Jesus  Christ,  which  none  presume  to  deny  in  this 

ch.  xi.  1.       respect.     And  would  St.  Paul  point  out  as  a  prominent  mark  of 

apostasy,  that  course  of  life  which  he  himself  had  adopted  and 

I  Whoever  compares  this  sense  with  what  follows  to  the  end  of  the  chapter,  may 
easily  perceive  that  it  is  the  true  sense  of  the  Apostle  :  besides  it  is  inconsistent 
with  the  nature  of  God  to  destroy  that  which  is  good.  Destruction  is  denounced 
only  against  that  which  in  its  very  nature  is  evil. 


B.  VI.        PROTESTANT   DOCTRINES    AND    DISCIPLINE.  285 

recommended  to  all  men?      And  lie   also  calls  upon  them  to  chap.ix. 
follow  him,  even  as  he  followed  Christ. 

12.  Now,  if  such  a  course  of  life  was  a  mark  of  apostasy,  then 
Paul,  by  setting  himself  up  as  an  example,  and  "building  again 
the  things  which  he  destroyed,"  in  so  sacred  a  matter,  must  have 
placed  himself  as  an  impostor,  and  false  witness  for  Christ,  and 
thereby  made  himself  a  transgressor  of  the  most  sacrilegious  SeeGai.  ii. 
kind.  ^^■ 

13.  But  the  said  translation  is  contradictory  in  itself,  for  the 
supply  words,  '•'■and  commandmg^^  being  left  out,  if  the  first 
part  of  the  sentence  is  rendered  "forbidding,"  the  latter  pai-t 
must  also  be  rendered  '■^forbidding  to  abstain  from  meats,  which 
God  hath  created  to  be  received  with  thanksgiving  of  them  which 
believe  and  know  the  truth." 

14.  Now,  who  would  say,  that  this  X-iXiG^c  forbiddAng  could  be 
construed  into  a  mark  of  apostasy;  if  it  could  not  be  so  con- 
strued, then  the  former  '■'■forbidding'''  is  evidently  rendered 
wrong.  Doubtless  the  translators  saw  this  discrepancy,  and  sup- 
plied the  "bold  ellipsis"  (as  Doddridge  calls  it,)  which  they  had 
no  good  authority  to  do;  and  there  is' much  better  authority, 
which  will  render  the  whole  consistent. 

15.  Therefore,  if  our  opponents  will  have  it  literal,  and  apply 
it  to  the  carnal  marriage  of  the  world,  we,  on  our  part,  are  pre- 
pared to  show  that  they,  and  not  "the  followers  of  the  Lamb," 
are  the  ones  who  are  condemned  by  the  text  in  question. 

IG.  According  to  their  highest  and  most  approved  critics,  the 
word  koluo,  which  their  translators  have  rendered  in  this  place, 
'■'■forbidding,^''  originally  and  radically  signified  to  confine,  con- 
strain, bind,  or  shut  up,  and  that  "  commanding^''  is  not  in  the 
original. 

17.  Therefore,  the  text  in  the  original  reads  literally  binding, 
confining,  or  constraining  to  marry,  to  abstain  from  meats, 
which  God  had  created  to  be  received  with  thanksgiving,  &c. 

18.  Hence,  the  former  applies  literally  with  full  force  to  the 
Protestants,  who,  by  their  established  religion,  bind  or  constrain 
to  marry.  Vizier  the  course  of  the  world,  and  thus    "forbid," 

under   the    terrors    of  the  civil  sword,    "  ?Ae  marriage   of  the  Rev.xiv.4. 
LamV  in  his  virgin  followers. 

19.  And  the  latter  [^abstaining  from  ??ieats]  the  Papists  and 
Protestants  may  continue  to  divide  between  themselves,  as  they 
have  already  practically  done,  by  charging  it  upon  each  other, 
and  each  partially  practising  it  themselves.* 

20.  Nor  have  the  Protestants  any  reason  to  reflect  on  the 

•The  aforesaid  translation,  as  we  have  rendered  it,  is  supported  by  the  Septua- 
gint,  Parkhurst,  Bythur,  and  More,  and  is  inferred  from  Blackwell  and  Dod- 
dridge ;  which,  if  admitted,  (and  it  cannot,  on  any  substantial  grounds,  be  dis- 
puted,) must  settle  this  matter  at  once,  between  the  lovers  of  purity,  in  the  mar- 
riage of  the  Lamb,  and  "the  lovers  of  carnal  pleasure,  in  the  marriage  of  the  world. 


286  PROTESTANT   DOCTRINES   AND    DISCIPLINE.       B.  VI. 

CHAP,  IX.  Papists,  about  their  high  and  superstitious  titles  conferred  on  the 
bishop  of  Home ;  for  the  reformers  left  nothing  behind  on  that 
score.  Besides  the  common  titles  that  appear  in  their  creeds  and 
confessions,  such  as  Lord — Sovereig7i  Lord — Dread  Sovereign 
Lord,  they  need  but  look  into  their  bibles,  to  find  a  title  as 
presumptuous  as  ever  the  Pope  sustained.  To  the  Most  High 
and  Mighty  Prince  James,  <f  c.  Higher  than  the  Most  High 
cannot  be. 

21.  "The  queen's  majesty  hath  the  chief  poAver  in  this  realm 
of  England,  and  other  her  dominions,  unto  whom  the  chief  gov- 
ernment of  all  estates  of  the  realm,  whether  they  be  ecclesiastical 
or  civil  doth  appertain."  This  is  a  part  of  their  reformed  creed, 
■which  included  England,  Fra7ice,  and  L-eland;  and  had  the 
bishop  of  Rome  ever  greater  authority  in  his  dominions  ? 

22.  The  Protestants  glory  over  the  Papists,  in  being  able  to 
bring  their  dark  abominations  to  light ;  but  surely  they  ought  to 
be  ashamed  to  exhibit  those  very  same,  and  greater  abominations, 
in  the  open  light,  by  their  own  practice. 

23.  When  the  Protestant  Supremacy  was  established,  and  the 
law  respecting  marriage  reformed,  there  remained  but  one  point 
more  to  reform,  that  was  of  any  great  consequence  to  the  priest- 
hood; and  that  was,  as  their_^?-5;  book  of  discipline  expresses  it, 

1  Book  of  "  ^Ae  whole  rents  of  the  kirk,  abused  in  Papist rij,  shall  be  re- 
ch^xvii"^'  f^^"''^^  again  to  the  kirk — that  tithes,  the  iippermost  cloth,  the 
clerk  mail,  thepasch-offcrings,  tithe-ale ;  all  friaries,  nunneries, 
chantries,  chaplainries,  annual  rents,  SfC,  be  reduced  to  the  help 
of  the  kirk — the  deacons  disposing  them  io  the  ministry  ;  and 
moreover  that,  merchants  and,  craftsmen  in  Burg,  should  con- 
tribute to  the  support  of  the  kirk.'''' 

24.  Thus  they  turned  the  whole  current  of  revenue,  which,  as 
they  say,  had  been  lavished  upon  a  profuse  pontiflF,  and  the  various 
monastic  orders,  into  a  regular  channel  of  salary  to  support  the 
luxury  of  the  new  kirk-guides. 

25.  As  to  the  great  change  which  the  reformed  priesthood 
boast  of,  in  respect  to  supplying  the  common  people  with  bibles, 
this  great  exploit  loses  much  of  its  importance  when  we  consider 
that  it  was  only  that  sense  or  meaning  which  they  fixed  for  the 
Scriptures,  and  established  by  civil  authority,  that  the  people 
were  allowed  to  adopt. 

26.  Into  this  Catholic  sense  of  the  Scriptures,  they  were  either 
drawn  by  eloquence,  driven  by  civil  authority,  or  frighted  by  the 
hideous  din  of  eternal  destruction  against  free-thinkers,  free- 
willers,  and  all  such  reprobate  heretics  as  would  dare  to  think 
difierently  from  the  established  system. 

27.  Their  charging  the  Papists  with  idolatry,  such  as  the 
worship  of  images,  relies,  &c.,  was  but  a  further  mark  of  their 
hypocrisy,  while  they  only  re-formed  the  practice  of  idolatry  into 


92. 


B.  VI.        PROTESTANT   DOCTRINES    AND    DISCIPLINE.  287 

another    shape.       They    say,     "  The    true    God    7nay    not    he  chap  ix. 
worshipped  according  to  the  imaginations  or  devices  of  men —   Amer. 
under  any  visible  representation,'"  yet  they  ■will  use  consecrated  Conr.^ch 
water,  wme,  and  bread  in  their  worship,  and  affirm  that  Christ,   «rCat. q. 
(who  is  true  God,)  is  thereby  represented,  sealed  and  applied  to 
believers. 

28.  And  what  have  they  but  the  imagination  and  devices  of 
men,  for  their  songs,  their  long  sermons,  and  pharisaical  prayers  ? 
They  acknowledge  that  Origen  was  the  first  who  introduced  the 
practice  of  sermonizing  upon  the  Scriptures ;  that  the  oldest 
psalmody  they  have,  was  introduced  into  the  Church,  in  the 
reign  of  Consi anti^ie ;  and  their  own  Scriptures  prove,  that  their 
standing  and  praying,  to  be  seen  of  men,  is  the  undeniable  mark 
of  a  hypocrite ;  and  yet  such  are  the  principal  parts  of  their  re- 
formed worship. 

29.  And  what  are  their  steeple  houses  but  Pagan  temples  re- 
formed, and  ornamented  with  pictures,  pulpits,  bells,  and  instru- 
ments of  music  ?  And  can  any  thing  manifest  greater  blindness 
than  to  call  this  work,  built  by  their  own  hands,  the  Church,  and 
Christ's  Chtcrch,  or  .S7.  PauVs  Church,  and  St  Peter's  Church? 
Can  Christ,  or  St.  Paul  and  St.  Peter  have  any  fellowship  or 
union  with  such  churches  ? 

30.  Protestants  pretend  to  abhor  relics,  and  images  ;  but  what 
mean  their  costly  marbles  and  epitaphs  that  ornament  their  bury- 
ing grounds,  and  the  images  of  their  great  ones,  with  which  their 
coin,  their  furniture  and  their  houses  have  been  replete  ?  * 

31.  They  abhor  popish  titles :  but  after  forming  and  7-c-form- 
ing,  from  the  most  mighty,  down  the  long  list  of  Lords,  Knights, 
Barons,  Counts,  and  Earls,  with  their  corresponding  priestly 
titles,  it  remains,  even  to  this  day,  that  the  most  humble  grade 
of  the  clergy,  must  be  distinguished  by  the  title  of  Reverend,  or 
Reverend  Sir,  and  the  very  lowest  class  of  their  church  members, 
must  be  all  gentlemen  and  ladies ;  each  a  Sir,  a  Mr.  a  Madam, 
or  a  Miss. 

32.  And  if  the  more  enterprising  among  the  reformers,  occa- 
sionally introduce  the  use  of  common  names,  or  scriptural-titles, 

•To  »how  the  wonderful  duplicity  acd  borrid  cruelty  of  that  "  Sovereign 
iadj/,"  to  whom  such  supreme  power  was  given,  it  is  said  :  "  All  persons  were 
compelled  to  take  the  oath  of  supremacy,  on  pain  of  death,"  To  take  the  oath  of 
supremacy',  that  is  to  say — to  acknowledge  the  Queen's  supremacy  in  spiritual 
matters,  was  to  renounce  the  Pope,  and  the  Catholic  religioo ;  or,  in  other  words, 
to  become  an  apostate.  Thus,  was  a  very  large  part  of  the  people  at  once  con- 
demned to  death,  for  adhering  to  the  religion  of  their  fathers  !  ! 

Besides  this  act  of  monstrous  barbarity,  it  was  made  high  treason  in  a  priest,  to 
say  mass;  it  was  made  high  treason  in  a  priest  to  come  into  the  kingdom  from 
abroad;  it  was  made  high  treason  to  harbor  or  to  relieve  a  priest.  And,  on  these 
grounds,  and  others  of  a  like  nature,  hundreds  upon  hundreds,  were  butchered  in 
the  most  inhuman  manner,  being  first  hung  up — then  cut  down,  alire — their 
bowels  then  ripped  up,  and  their  bodies  chopped  into  quarters  !  !  See  Cobbett'a 
Histor7  of  the  Reformation,  p.  142.  vs.  267  and  268. 


288  PROTESTANT   DOCTRINES   AND   DISCIPLINE.        B.  VI. 

CHAP.  IX.  jj^^d  teaeli  the  same  to  others,  the  lesson  is  soon  forgotten,  and 
their  natural  love  of  worldly  honor  insensibly  leads  them  back 
to  the  vain  ceremony  of  pompous  titles  and  flattering  compli- 
ments; so  that  whatever  the  world  is,  the  same  in  substance  is 
the  Protestant  Reformed  Church,  with  only  the  superior  ad- 
vantages of  a  false  religion,  and  the  most  refined  arts  of  deception. 

33.  Virtue  never  needed  the  varnish  of  superstitious  ceremo- 
nies, and  atoning  rites.  It  was  always  vice  and  corruption  that 
required  long  prayers,  and  sermons,  and  sacraments,  and  outward 
shows  of  sanctity,  to  change  their  native  appearance,  and  ward 
off  deserved  condemnation.  Therefore  the  great  work  of  reform- 
ing these  outward  things,  was  a  strong  evidence  of  the  increasing 
depravity  of  the  reformers. 

34.  It  is  written,  The  testimomj  of  two  onen  is  true.  The  re- 
forvied  church  beareth  witness  of  herself,  and  her  mother  also 

beareth  witness  of  her,  and  they  both  agree  in  one — that  with  all 
her  outward   changes,    and  reformations,   she  only  promoted  a 
greater  increase  of  wickedness:  and  now,  in  the  mouth  of  two  or 
three  witnesses,  shall  this  fact  be  established. 
«p.  5G.  35.  In  the  Grounds  of  the  Catholic  Doctrine*  it  is  testified, 

that,  "  The  fruits  of  the  Reformation  were  such  as  could  not 
spring  from  a  good  tree.     1.  An  innumerable  spawn  of  heresies, 
2.  Endless  dissensions.     3.  A  perpetual  itch  of  changing,  and 
inconstancy  in   their  doctrine.      In    fine,  a   visible    change    of 
manners  for  the   worse,  as   many  of  their  own  writers  freely 
acknowledge.     And  old  Erasmus  long  ago  objected  to  them, 
Ep.  ad  vultur,  where  he  defies  them  to  shew  him  one  who  had 
been  reclaimed  from  vice  by  going  over  to  their  religion  ;  and  he 
declares  he  never  yet  met  with  one  who  did  not  seem  changed  for 
the  worse." 
Ecci.  His.        36.  With  regard  to  the  Lutherans,  Dr.  Mosheim,  a  member 
•"'"^'  ^Qo      of  that  branch  of  the  Protestant  church,  states,  that,  "  the  terror 
2S3.  of  excommunication  lost  its  force ;  and  ecclesiastical  discipline 

was  reduced  to  such  a  shadow,  that,  in  most  places,  there  are 
scarcely  any  remains,  any  traces  of  it  to  be  seen  at  this  day." 

37.  "This  change  may  be  attributed  partly  to  the  corrupt 
propensities  of  mankind,  who  are  i.Liturally  desirous  of  destroy- 
ing the  influence  of  every  institution  that  is  designed  to  curb 
their  licentious  passions.  This  relaxation  of  ecclesiastical  disci- 
pline (adds  the  writer)  removed  one  of  the  most  powerful  restraints 
upon  iniquity. 

38.  "  When  this  is  duly  considered,  it  will  not  appear  surpris- 
ing that  the  manners  of  the  Lutherans  are  so  remarkably  de- 
praved, and  that  in  a  church  that  is  deprived  almost  of  all 
authority  and  discipline,  multitudes  affront  the  public  by  their 
audacious  irregularities,  and  transgress  with  a  frontless  impu- 
dence, through  the  prospect  of  impunity." 


3.  VI.       PROTESTANT   DOCTRINES   AND   DISCIPLINE.  289 

39.  So  far  concerning  the  reformed  cliurcli  of  Luther.     A.i\i\.  chap,  ix. 
this,    mind,    is    all   the    degree    of    virtue    and  regularity    the 
Lutheran  Protestants  had  gained,  for  upwards  of  two  hundred 

years,  since  their  separation  from  their  mother  church.  What 
respects  the  Calvinistic  church  may  be  seen  at  large  in  the  West- 
Ainister  Confession  of  Faith,  under  the  title  of,  A  solemn  con- 
fession of  public  si7is,  from  which  the  following  is  but  a  small 
extract. 

40.  "We  [i.e.  Reformed  Calri?iisls,  or  Presbyteria7is]  7ioble- 
men,  harons,  gentlemeii,  burgesses,  ministers  of  the  Gospel,  and 
commons  of  all  sorts,  do  humbly  and  sincerely,  as  in  his  sight, 
who  is  the  searcher  of  hearts,  acknowledge  the  many  sins  and 
great  trausgessions  of  the  land.  We  have  done  wickedly,  our 
kings,  our  princes,  our  nobles,  our  judges,  our  officers,  our 
teachers  and  our  people ;  and  have  broken  all  the  articles  of 
that  solevin  league  and  covenant  which  we  swore  before  God, 
angels  and  men. 

41.  "  We  have  been  so  far  from  endeavoring  the  extirpation 
of  profaneness,  and  what  is  contrary  to  the  power  of  godliness, 
that  profiiuity  hath  been  much  winked  at,  and  profane  persons 
much  countenanced,  and  many  times  employed,  until  iniquity 
and  ungodliness  hath  gone  over  the  face  of  the  land  as  a  flood. 

42.  "Nay,  even  those  that  had  been  looked  upon  as  in- 
cendiaries, and  upon  whom  the  Lord  had  set  marks  of  desperate 
malignancy,  falsehood  and  deceit,  wei'e  brought  in,  as  fit  to 
manage  public  aflTairs.  Nay,  many  of  the  nobility,  gentry,  and 
burghers,  who  should  have  been  examples  of  godliness,  and  sober 
walking  unto  other,  have  been  ring-leaders  of  excess  and  rioting. 

43.  "Albeit  we  be  the  Lord's  people,  yet  to  this  day  we  have 
not  made  it  our  stiuly  that  judicatories  should  consist  of,  and 
places  of  power  and  trust  be  filled  with,  men  of  a  blameless  and 
Christian  conversation ;  by  which  it  hath  come  to  pass,  that 
judicatories  have  been  the  seats  of  injustice  and  iniquity. 

44.  "  It  were  impossible  to  reckon  up  all  the  abominations 
that  are  in  the  land;  but  the  blaspheming  of  the  name  of  God, 
swearing  by  the  creatures,  profaning  of  the  Lord's  day,  unclean- 
ness,  drunkenness,  excess  and  rioting,  vanity  of  apparel,  lying 
and  deceit,  railing  and  cursing,  arbitrary  and  uncontrolled 
oppression,  and  grinding  the  faces  of  the  poor  by  landlords,  and 
others  in  place  and  power,  are  becoming  ordinary  and  common 
sins.  There  be  many  who  heretofore  have  dealt  deceitfully  with 
the  Lord,  in  swearing  falsely  by  his  name." 

45.  Then,  out  of  thine  own  mouth  vnll  I  jicdge  thee,  thou 
wicked  church !  Where  is  the  mark  of  false-hearted  and  rotten 
apostates,  in  all  the  New  Testament,  that  is  not  comprehended 
in  the  foregoing  catalogue  of  crimes,  publicly  confessed  by  these 
pretended  reformers  ? 


290  PROTESTANT    DOCTRINES   AND   DISCIPLINE.        B.  VI 

CHAP  IX.  4(3_  Their  universal  crime  is  perjury,  the  mark  of  the  beast  in 
the  right  haud  lifted  up  in  confirmation  of  a  false  oath;  and 
what  remained  but  for  them  to  fill  up  the  measure  of  their  cup 
with  desperate  vialignity,  falsehood  and  deceit,  uncleanness, 
drunkenness,  excess  and  rioting,  and  such  abominations  as  it 
were  impossible  to  reckon  up? 

47.  Thus  in  the  fatal  schism  between  the  civil  and  ecclesi- 
astical powers,  the  beast,  who  was  bred  in  that  corrupt  and 
earthly  mass,  congested  together  by  priests  and  politicians  under 
the  name  of  a  Christian  hierarchy,  comes  up  to  open  view,  and 
cannot  be  hid.  He  declares  his  own  progeny,  for  he  speaks  like 
a  dragon,  and  leaves  no  mark  of  Home  Pagan,  which  he  does 
not  describe  in  himself. 

48.  Whence  proceeded  such  a  flood  of  ungodliness  ?  was  it  not 
from  those  judicatories  that  were  seats  of  injustice  aJid  iniquity! 
And  whence  proceeded  such  universal  uncleanness  ?  was  it  not 
from  their  prohibiting  chastity,  and  destroying  every  trace  of 
continence  and  true  virtue  ?  And  whence  their  excess  and  riot  ? 
was  it  not  from  their  destroying  every  distinction  of  meats,  which, 
for  cofisciencc  sake,  had  been  made  ?  and  have  they  not  thus  en- 
couraged all  ranks,  rulers  and  ruled,  priests  and  people  to  sej-ve 
their  oivn  bellies,  instead  of  the  Lord  Jesus  Christ? 

49.  From  all  which,  it  is  the  most  manifest  judgment  of  truth, 
that  the  reformers  and  the  reformed  did,  in  the  fullest  perfection, 
fill  up  those  abominable  characters  of  antichrist,  described  by 
Christ  and  his  Apostles ;  who  profess  to  know  God,  but  in  works 

Titus  i.  16.  deny  him,  being  abominable,  and  disobedient,  and  unto  every 
good  work  reprobate. 

50.  And  it  is  equally  manifest  that  these  same  Calvinists,  who 
were  counted  the  most  perfect  reformers,  who  called  themselves 
Grod's  elect,  and  reprobated  as  vessels  of  wrath  to  eternal  dam- 
nation, anabaptists  and  all  others,  who  were  not  of  the  same  Ca- 
tholic kirk,  are,  upon  their  own  pointed  confession,  unto  every 
good  work  reprobate. 

51.  By  professing  to  be  the  followers  of  Jesus  Christ,  and  ob- 
servers of  the  word  of  God,   they  most  evidently  speak  lies  in 

2  Tim.  iii.  hypocrisy,  when  in  reality  they  are  lovers  of  their  own  selves,  cove- 
tous, boasters,  proud,  blasphe/ncrs,  truce-breakers,  ijicoiitinent, 
fierce,  despisers  of  those  that  are  good,  traitors,  heady,  high- 
minded,  lovers  of  pleasures  more  than  lovers  of  God;  having  a 
form  of  godliness,  but  denying  the  power  thereof.  Thus  the 
second  beast,  under  his  lamb-like  form,  exercised  all  the  power 
of  the  first  beast  before  him. 


13.  VI.  THE   PERSECUTING   SPIRIT    OF,    &C.  291 


CHAPTER  X. 

THE    PERSECUTING    SPIRIT    OF    THE    PROTESTANT   REFORMERS. 

However  abominable  the  doctrine  of  compulsion,  and  however   chap.  x. 
corrupt  the   source  from  Avhence   this  principle  flowed ;  yet  the 
Protestant   reformers  retained  it  in  its  fullest  extent.     This  is 
manifest  in  their  delivering  over  people  of  different  sentiments  to 
be  oppressed  and  punished  by  the  civil  powers. 

2.  The  persecutions  of  the  Priscillianisls^  by  the  ecclesiastics 
of  Spam,  in  the  fourth  century,  were  at  that  time,  regarded  with 
abhorrence  by  the  bishops  of  Gaul  and  Italy,  "  for  Christians  [i.e. 
Catholics]  had  not  yet  learned,  (says  Mosheim)  that  giving  over 
heretics  to  be  punished  by  the  magistrates,  was  either  an  act  of 
piety  or  justice." 

3.  "No:   (says  his  translator)  this  abominable  doctrine  was  eccI. His- 
reserved  for  those  times,  when  religion  was  to  become  an  instru-  wr,'/"''" 
ment  of  despotism,  or  a  pretext  for  the  exercise  of  malevolence, 
vengeance,  and  pride." 

4.  And  it  is  evident  from  all  the  histories  of  those  reforming 
times,  as  well  as  from  their  own  avowed  creeds,  that  the  Protest- 
ant reformers  not  only  retained  this  doctrine  in  principle,  but 
confirmed  it  by  their  practice ;  being  actuated  by  the  same  per- 
secuting spirit  of  vengeance  which  had  influenced  the  ungodly 
ecclesiastics,  who  were  raving  mad  with  orthodoxy  under  the 
papal  power. 

5.  The  Papal  hierarchy  being  in  a  great  measure  broken  in 
pieces  by  means  of  the  Reformation,  and  the  reforming  parties 
being  themselves  broken  in  pieces  by  their  own  divisions  and 
perpetual  dissensions,  it  was  not  possible  for  the  latter  to  extend 
the  limits  of  their  tyranny  so  far  as  the  former,  except  when  they 
all  united. 

6.  But  the  persecuting  spirit  of  the  Protestants  was  uniformly 
one  and  the  same  with  that  which  had  produced  the  Spanish 

court  of  inquisition,  and  fell  short  of  its  cruelties  only  in  extent,   -p^^^^  p^^ 
The  same  spirit  of  antichrist  which  actuated  the  Papists,  actuated  searches,  p. 
also  the  Protestants.  '  ' 

7.  Robinson  says  very  justly,  "Dominion  over  conscience  is 
antichrist  any  where.  At  Rome,  antichrist  is  of  age,  a  sovei-eign, 
and  wears  a  crown ;  at  the  meanest  meeting  house,  if  the  same 
kind  of  tyranny  be,  antichrist  is  a  beggar's  baby  at  the  breast; 
but  as  conscience  every  where  is  a  throne  of  God,  so  an  usurper 
of  his  throne  is  antichrist  any  where." 

8.  "Whatever  deranges  the  equality  of  Christians,  is  the  spirit  ibidpisi. 


292 


THE   PERSECUTING    SPIRIT    OP 


B.  VI. 


CHAP.  X. 


Eccl.  Ilis- 
inry,  vol. 
iv.  p.  302. 


Ibid.  p.  93. 
nole  [1']. 

History  of 
Charles  V. 
vol.  iii.p. 
311. 


Grounds  of 
Catli.  Boc. 
p.  54. 


Eccl.  Re- 
searches, p. 
641  &,  543. 


of  antichrist,  all  the  rest  is  nothing  but  "the  carcase."  Call  it 
truth,  or  piety,  or  virtue,  or  the  Gospel,  or  whatever  you  please, 
the  whole  stands  in  direct  opposition  to  the  true  Christ,  so  long 
as  that  persecuting  spirit  of  tyranny  remains  connected  with  it. 

9.  It  was  but  a  little  while  after  the  Reformation  commenced, 
that  this  beastly  work  of  persecution  was  set  on  foot,  in  order  to 
crush  the  rising  sects  in  their  infancy,  to  bow  down  every  effort 
on  the  side  of  freedom,  and  to  extirpate  every  reputed  heretic 
who  dared  to  oppose  the  reformed  plans  of  corrvipt  ambition,  and 
more  refined  cruelties.  And  who  more  fit  to  set  the  example 
than  the  first  reformer,  Martin  Lutuer  ?  In  him  the  spirit  of 
antichrist  found  an  able  advocate. 

10.  His  most  favorable  historian.  Dr.  Mosheim,  speaking  of 
the  bitterness  and  animosity  of  the  first  reformers,  says,  "  laither 
himself  appears  at  the  head  of  this  sanguine  tribe,  whom  he  far 
surpassed  in  inoectives  and  abuse,  treating  his  adversaries  with 
the  most  brutal  asperity,  and  sparing  neither  rank  nor  condition." 
Dr.  Maclai?ie  speaks  of  his  '■'■  obstinate,  stuhboryi  and  violent 
temper,  rendering  him  unfit  for  healing  divisions." 

11.  Dr.  Robertson  says,  "His  confidence  that  his  own 
opinions  were  well  founded,  approached  to  arrogance;  his 
courage  in  asserting  them,  to  rashness  ;  his  firmness  in  adhering 
to  them,  to  obstinacy ;  and  his  zeal  in  confuting  bis  adversaries, 
to  rage  and  scurrility.''''  He  considered  every  thing  as  sub- 
ordinate to  his  own  opinions  under  the  name  of  truth,  and  poured 
forth  against  such  as  disappointed  him  in  this  particular,  a  tor- 
rent oi  invective  mingled  with  coidempl.'''' 

12.  All  of  which  agrees  with  the  following  character  given  him 
by  bishop  Challoner.  ' '  All  his  works  declare  him  to  have  been 
a  man  of  an  implacable  nature,  rigidly  self-vnlled,  impatient  of 
contradiction,  and  rough  and  violent  in  his  declamations  against 
those,  of  what  quality  soever,  who  dissented  in  the  least  from 
him." 

13.  Such  was  the  head  of  influence  to  the  Reformation  ;  and 
as  every  eflect  must  resemble  its  cause ;  so  persecution  must  as 
naturally  flow  from  such  a  source,  as  goodness  and  mercy  pro- 
ceeded from  the  meek,  the  merciful,  and  self-denying  Jesus. 

14.  From  rage  and  scurrility,  brxital  asperity,  and  an  im- 
placable nature,  might  reasonably  be  expected  bloodshed  and 
cruelty.  Hence  this  famous  reformer  began  to  exercise  his 
beastly  power  by  banishment,  and  so  proceeded. 

15.  He  fell  out  with  Carlostadt,  and  had  him  banished,  not 
only  from  Witt  ember  g,  but  followed  him  from  place  to  place, 
and  had  him  expelled  by  order  of  the  duke.  He  disliked  Calvin, 
he  found  great  fault  with  Zuingle,  who  were  all  supported  by 
great  patrons ;  and  he  was  angry  beyond  measure  with  the  bap- 
tists who  had  none. 


B.  VI. 


THE   PROTESTANT    EEFORMERS. 


293 


IG.  Luther  himself  liad  tanglit  the  doctrine  of  dipping,  "but 
the  article  of  reforming  without  him  he  could  not  bear.  This 
exasperated  him  to  the  last  degree,  and  he  became  their  enemy ; 
and  notwithstanding  all  he  had  said  in  favor  of  dipping,  he 
persecuted  them  under  the  name  oi  re- dipper s^viad  re-baptizers, 
or  ajiabajjtists.'" 

17.  "  There  was  a  Thomas  Mmicer,  who  had  been  a  minister 
at  several  places,  having  been  persecuted  by  Luther,  and  driven 
to  seek  refuge  where  he  could.  There  was  Nicholas  Stork, 
Mark  Stuhner,  Martin  Cellarius,  and  others.  Against  all  of 
them  Luther  set  himself.  When  he  heard  of  their  settling  any 
where,  he  officiously  played  the  part  of  an  universal  bishop,  and 
wrote  to  princes  and  senates  to  expel  such  dangerous  men." 

18.  Three  of  these  were  called  prophets,  of  whom  Melancthon, 
wrote  to  the  elector  of  Saxouy  as  follows :  Your  highness  is 
aware  of  the  many  dangerous  dissenters,  which  have  distracted 
your  city  of  Zwickan  on  the  subject  of  religion.  Three  of  the 
leaders  have  come  here  to  [Wittemberg],  I  have  given  them  a 
hearing,  and  it  is  astonishing  what  they  tell  of  themselves,  viz : 
that  they  are  postively  sent  by  God  to  teach ;  that  they  have 
familiar  conferences  with  God ;  that  they  can  foretell  events,  and 
to  be  brief,  that  they  are  on  a  footing  with  Prophets  and  Apostles. 

19.  "I  see  strong  reasons"  continues  Melancthon,  ''for  not 
despising  the  men,  for  it  is  clear  to  me,  there  is  in  them  some- 
thing more  than  a  mere  human  spirit ;  but  whether  the  spirit  be 
of  God  or  not,  none  except,  Martin  can  judge."  These  Pro- 
phets and  their  followers,  taught  and  insisted  on  the  principles 
of  a  pure  Church  of  Christ  on  earth,  in  opposition  to  the  present 
corrupt  hierarchy. 

20.  They  rejected  infant  baptism  together  with  all  the  popish 
rites  and  superstitions;  and  rebaptizcd  all  who  joined  their  com- 
munions ;  and  hence,  in  Luther'' s  time,  they  received  the  name 
of  anabaptists.  But  in  fact  they  were  the  true  descendants  from 
the  Waldncses,  or  more  properly,  they  were  the  revivers  of  the 
spirit  and  principles  of  those  reputed,  scattered,  and  persecuted 
heretics  of  the  valleys. 

21.  Mihicr  says  of  Luther  "  that  having  been  informed  of  the 
extraordinary  pretensions  of  these  men,  he  had  all  along  beheld 
their  conduct  with  Vi  jealous  ez/e."  This  same  Luther  whom  the 
judicious  Melancthon  commends  as  the  only  fit  judge  of  the 
spirits  of  those  men,  was  their  most  inveterate  enemy  !  and  hence 
both  Protestants  and  Papists  were  united  in  persecuting  the 
anabaptists,  (now  so  called)  with  unrelenting  cruelties,  and  with- 
out any  distinction  !   All  history  declares  this. 

22.  Thus  it  is  clear  that  Liither^s  unrelenting  enmity  to  these 
men,  arose  from  ambition,  an  insatiable  desire  for  pre-eminence, 
and  plainly  shows  the  hypocrisy  of  his  profession. 


Eccl.  Re- 
searches, p. 
512. 


Ibid.  p.  543. 


ATil.  Clih. 
His.  p  .341. 

Cll.    Viil. 


Ibid,  note 
[i]    vol.   ii. 


Note  [2]. 


294 


THE    PERSECUTING    SPIRIT   OP 


B.  VI. 


CHAP.  X. 


Eccl.  Re- 
searches, p. 
51  J. 


Ibid.  p.  551. 


Ibid  p  537. 
Eccl.  His- 
tory, vol 
iv.'p.  61.65. 
lioifs  b.  d 
Hi-torv  of 
Charlei  V. 
vol.  ii  p. 
532. 


Eccl.  Re- 
searches, p. 
537. 


23.  It  is  (says  Rohinsoji)  very  truly  said  of  cardinal  Hosius, 
that  Luther  did  not  intend  to  make  all  mankind  as  free  as  himself; 
he  had  not  foreseen  that  other  men  would  apply  the  same  reason- 
ing to  his  tyranny  over  conscience,  that  he  had  so  successfully 
applied  to  that  of  the  pope,  and  therefore  he  dethroned  him  that 
he  might  set  up  himself.  His  colleague,  Carlostadi,  found  this 
to  his  sorrow." 

24.  "On  Luther''s  plan  there  was  no  probability  of  freedom 
flowing  to  the  people.  It  was  only  intended  to  free  the  priests 
from  obedience  to  the  pope,  and  enable  them  to  tyrannize  over 
the  people  in  the  name  of  the  civil  magistrate.  Muncer  saw  this 
fallacy,  and  remonstrated  against  it,  and  this  is  the  crime  which 
Luther  punished  with  an  unpardonable  rigor,  and  which  the  fol- 
lowers of  Luther  have  never  forgiven  to  this  day." 

25.  '■'■Muncer,  say  they,  was  a  man  well  skilled  in  the  know- 
ledge of  the  Scripture,  before  the  devil  inspired  him  ;  but  then  he 
had  the  ari'ogance  not  only  to  preach  against  the  pope,  but  against 
Master  Doctor  Martin  Lz^Mer  himself :  as  if  Martin,  of  Saxo7iy, 
had  any  better  patent  for  infallibility  than  Leo,  of  Rome  V 

2G.  But  the  principal  occasion  which  Luther  took  to  vent  out 
his  persecuting  spirit,  was  from  the  insurrections  of  the  peasants, 
called  the  rustic  ivar.  The  celebrated  Voltaire,  says,  "  Luther 
had  been  successful  in  stirring  up  the  princes,  nobles,  and  magis- 
trates against  the  pope  and  the  bishops.  Mu7icer  stirred  up  the 
peasants  against  them.  He  and  his  companions  went  about  ad- 
dressing themselves  to  the  inhabitants  of  the  country  villages. 
Theij  laid  open  that  dangero2is  truth,  tohich  is  implanted  in 
every  breast,  that  all  men  are  horn  equal ;  saying,  that  if  the 
pope  had  treated  the  princes  like  their  subjects,  the  princes  had 
treated  the  common  people  like  beasts." 

27.  It  was  enough,  then,  to  draw  upon  Muncer  and  his  follow- 
ers, the  imited  vengeance  of  both  Papists  and  Protestants,  that 
they  would  neither  acknowledge  the  papal  hierarchy,  nor  the  re- 
formed plans  of  L^dher^  more  refined  despotism. 

28.  However  contrary  to  the  spirit  and  precepts  of  the  Gospel, 
the  conduct  of  the  peasants,  in  taking  up  arms  against  their  cruel 
and  unmerciful  oppressor's,  it  is  granted,  nay,  afl&rmed  by  the  most 
authentic  historians,  that  the  peasants,  the  common  people, 
groaned  under  intolerable  grievances,  which  they  were  no  longer 
able  to  bear;  that  the  excessive  and  unsnpportable  tyranny  of 
the  ?iobility  and  gentry,  was  such,  as  sometimes  drove  the  un- 
happy people  to  despair  and 'distraction. 

29.  "  When  these  depressed  hearts  sighed  for  freedom,  divines 
of  all  orders  agreed  to  reproach  them  for  their  depravity,  and  to 
scandalize  the  first  of  all  human  blessings  with  the  odious  name 
of  carnal  liberty^  0  false  divinity !  0  cruel  divinity!  At 
the  head  of  this  unjust  and  cruel  tribe  appears  Luther. 


B.  VI. 


THE    PROTESTANT   REFORMERS. 


295 


Eccl   Re- 
searches, p. 
548. 


30.  Muncer  drew  up  for  the  peasants  a  memorial  or  manifesto,    chap,  x. 
which  sets  forth  their  grievances,  and  which  they  presented  to 
their  lords,  and  dispersed  all  over  Ger?nany.     It  is  a  just  piece. 
Yoltaire  says,  "^4  Lycurgus*  would  have  sigiied  it.'''' 

31.  "  Luther  wrote  four  pieces  on  the  subject.     The  first  was  luidp.  552. 
an  answer  to  the  manifesto,  in  which  though  he  told  them  that 

the  princes  were  cruel  oppressors,  who  had  no  excuse  for  their 
injustice,  and  deserved  to  be  dethroned  by  God,  yet  it  was  se- 
ditious in  the  oppressed  to  resist  them.  His  advice  was,  that 
they  should  not  resist  evil,  but  when  they  were  smitten  on  the 
one  cheek,  turn  the  other  also,"  and  so  on.  "  This  was  the  doc- 
trine of  Christ,  and  such  doctors  as  taught  otherwise  were  worse 
than  Turks,  and  inspired  by  the  devil." 

32.  This  same  Luther,  who,  under  the  hypocritical  mask  of  a  ibid. p.  553, 
minister  of  Christ,  exhorted  the  oppressed  peasants  not  to  resist 

evil,  wrote  again  to  the  princes,  and  endeavored  to  convince  them 
that  it  was  their  duty  to  kill  and  exterminate  those  same  peasants 
as  they  would  mad  dogs. 

33.  The  princes  set  about  the  work,  agreeable  to  the  instruc- 
tions of  this  double-faced  reformer,  and  thousands  fell  victims  to 
the  most  cruel  and  more  than  savage  massacres,  in  which  both 
Papists  and  Protestants  became  united,  and  in  which  the  peasants 
without  distinction  were  involved  in  one  common  fate  of  fire  and 
sword,  and  sufi'ered  with  the  most  undistinguishing  barbarity. 

34.  "It  was  in  Saxony  (says  Mosheim)  and  also  in  the  year 
1525,  that  penal  laws  were  first  enacted  against  this  fanatical 
tribe.  These  laws  were  renewed  frequently  in  the  years  1527, 
1528,  and  1534."  Charles  V,  also  issued  out  against  them 
severe  edicts  in  the  years  1527,  and  1529.  The  magistrates  of 
Zurich  also  denounced  csipital  punishment  against  them,  in  the 
year  1525. 

35.  Thus  the  vmited  vengeance  of  both  Papists  and  Protest- 
ants, was  let  loose  to  destroy  a  people  who  groaned  under  intole- 
rable oppressions,  which  they  were  no  longer  able  to  bear ;  and 
as  if  this  were  not  sufficient,  Protestant  historians  must  also 
agree  to  hand  down  their  characters  in  one  common  mass,  as  the 
most  detestable  and  seditious  fanatics,  and  under  all  the  odious 
names  that  the  spirit  of  malice  and  rage  for  persecution  could  in- 
vent. 

36.  But  all  the  art  of  Protestants,  in  painting  the  outrages  of 
the  first  rustic  insurrections,  and  blending  the  conduct  of  those 
furious  abettors  of  human  freedom  with  the  doctrines  and  senti- 
ments of  harmless  heretics,  in  order  to  palliate  their  own  crimes, 
can  never  clear  their  church  of  the  deepest  stains  of  blood-guilti- 
ness, which  arose  from  their  unmerciful  butchery  of  the  innocent. 

37.  The  particular  circumstances  relating  to  these  insurrec- 

•An  equitable  law-giver  among  the  Pagans. 


Eccl.  His- 
tory, vol. 
iv.  p.  4.35. 
note  [ii]. 


296  THE   PERSECUTING   SPIRIT   OP  B.  VI. 

CHAP.  X.   tions,  are  very  foreign  from  this  work.     Whoever  wislies  to  see 
that  matter  fairly  investigated,  may  find  it  at  large,  in  the  judi- 
cious and  well  authenticated  Researches  of  Robert  Robinso7i. 
Plowever,  that  Luther^s  persecuting  rage   was    mainly  directed 
against  those  whom  he  condemned  in  his  writings  under  the  name 
of  anabaptists,  and   who    unjustly  suffered  without   resistance, 
appears  from  what  follows. 
Ecci. His-         38.   "It  is  to  be  observed  (says  Mosheim)  that  as  the  leaders 
tory,  vol.      of  tijjg  gggj;  \^^^  fallen  into  that  erroneous  and  chimerical  notion, 
that  the  neio  kingdom  of  Christ,  which  they  expected,  icas  to  be 
exempt  from  every  hind  of  vice,  and  from  the  smallest  degree  of 
corrwption,  they  were  not  satisfied  with  the  plan  of  reformation 
proposed  by  Luther ^ 
Ecci.  Re-         39-   This  was  enough  to  kindle  the  flames  of  resentment  in  the 
searches,p.  brcast  of  the  implacable  Luther,  "who  by  taking  the  church  as 
the  pope  left  it,  included  whole  parishes  and  kingdoms,  with  all 
the  inhabitants  of  every  description  in  the  church." 

40.  That  the  most  cruel  resentment  was  kindled  in  the  breast 
of  Luther  against  these  people,  is  evident  from  his  famous  Augs- 
burg Confession;  each  article  of  which  begins  with  Docent  ;  i.e. 
lbia.p.551.   therj  teach;  and  ends  with  damnant,  and  many  of  them  with 
damnani  anabaptist  as:  i.e.  they  damn  the  anabaptists. 

'  41.  But  what  business  had  he,  or  any  other  who  had  no  divine 
authorit}^,  to  teach  what  the  faith  of  another  should  be  ?  or  to  call 
in  question  the  sentiments  of  others,  and  presumptuously  damn 
those  who  differed  frona  him  ?  As  if  Martin  Luther  had  all 
power  in  heaven  and  upon  earth ! 

42.  It  was  a  horrid  crime  in  Lutker''s  eye,  for  any  to  expect 
a  pure  and  unspotted  church,  and  for  that  reason  to  be  dissatis- 
fied with  his  plans  of  reformation.  If  a  corrupt  and  tyrannical 
church  had  been  the  object  of  pursuit  with  these  reputed  heretics, 
both  they  and  their  ancestors  found  one  to  their  sorrow,  long 
enough  before  Luther  rose  up  to  establish  his  by  the  sword  of 
earthly  princes. 

43.  The  fact  is,  that  reputed  heretics  had,  in  every  age,  wit- 
nessed a  good  confession,  by  cheerfully  laying  down  their  lives  in 
support  of  their  faith  concerning  a  pure  church,  in  opposition  to 
a  corrupt  Catholic  hierarchy ;  and  the  same  undaunted  spirit  con- 
tinued to  witness  against  the  Protestant  reformers,  and  gave 
them  a  fair  opportunity  to  prove  that  they  exercised  all  the  power 
of  i\ie  first  beast. 

EccL  His-  44.  "  In  almost  all  the  countries  of  Europe  (says  Mosheim)  an 
tory,  VOL  unspeakable  number  of  these  unhappy  lor etches  preferred  death, 
in  its  worst  forms,  to  a  retraction  of  their  errors.  Neither  the 
view  of  the  flames  that  were  iiindled  to  consume  them,  nor  the 
ignominy  of  thfe  gibbet,  nor  the  terrors  of  the  sword,  could  shake 
their  invincible,  but  ill-placed  constancy,  or  make  them  abandon 


B.  VI. 


THE    PROTESTANT   REFORMERS. 


297 


tenets  that  appeared  dearer  to  them  than  life  and  all  its  enjoy- 
ments." 

45.  "  But  Moshehn  soon  after  adds,  "It  is  true,  indeed,  that 
many  anabaptists  suffered  death — merely  because  they  were 
judged  to  be  incurable  heretics  ;  for  in  this  century,  the  error  of 
limiting  the  administration  of  baptism  to  adult  persons  only,  and 
the  practice  of  re-baptizing  such  as  had  received  that  sacrament 
in  a  state  of  infancy,  were  looked  upon  as  most  flagitious  and  in- 
tolerable heresies." 

46.  And  what  greater  cruelties  did  ever  the  Church  of  Rome 
practice,  than  to  cast  into  the  flames  such  as  they  judged  to  be 
incurable  heretics,  when  no  other  blemish  could  be  found  ?  But 
Mosheim  is  pleased  to  call  their  faith  concerning  a  pure  church, 
an  erroneous  and,  chimerical  notion*  and  their  sentiments 
errors,  and  their  constancy  with  which  they  faced  death  in  its 
worst  forms,  ill-placed. 

47.  Just  so  the  popish  historian,  Thuanus,  speaks  of  the 
Waldenses,  "that  they  were  rather  slain,  put  to  flight,  spoiled 
everywhere  of  their  goods  and  dignities,  and  dispersed  here  and 
there,  than  that  convinced  of  their  error  they  repented." 

48.  It  is  acknowledged  by  their  enemies,  that  many  of  these 
anabaptists  were  men  of  the  most  upright  intentions  and  sincere 
piety,  and  that  the  innocent  with  those  who  were  counted  guilty, 
suffered  with  undistinguishing  cruelty. 

49.  But  it  is  remarkable  that  all  those  undistinguishing 
cruelties,  carried  on  under  the  cloak  of  suppressing  sedition  or 
heresy,  were  practised  in  the  same  persecuting  spirit,  and  with 
the  same  misrepresentations  and  slanderous  accusations  that  were 
used  by  the  ancient  Pagans  against  the  primitive  Christians. t 

50.  How  inconsistent  it  must  appear  to  every  feeling  mind,  to 
hear  the  title  of  glorious  reformation,  applied  to  that  abominable 
work  which  was  wrought  by  Martin  Luther  and  his  followers, 
when  by  gibbet  andj^re,  and  sword,  they  could  exterminate  their 
fellow  creatures  from  the  earth,  as  they  would  mad  dogs'. 
Poisoned  with  a  venom  cruel  as  the  grave,  they  applaud  the  zeal 
and  fortitude  of  huther,  in  addressing  the  princes  to  take  up 
arms  and  destroy  these  odious  and  detestable  fanatics  '. 

51.  And  besides  those  undistinguishing  cruelties,  exercised  by 
the  instigation  of  Luther,  what  fruits  did  his  reformed  gospel 
produce  in  his  own  heart  or  life  ?  After  he  had  proved  it  twenty 
years,  it  did  not  even  save  him  from  his  out-breaking  sins,  but 
directly  to  the  contrary.  "  He  grew  daily  more  peevish,  more 
irascible  [more  easily  provoked  to  anger]  and  more  impatient  of 
contradiction.''''     So  says  Robertson. 

52.  His  whole  life  of  ambition  and  cruelty,  well  comports  with 
the  character  he  gives  of  himself  in  his  last  will ;  and  whether 
any  temporal  monarch,  or  pope,  ever  discovered  the  feelings  of 

20 


CHAP.  X. 


Eccl.  His- 
tory, vol. 
iv.  p.  'LW. 


*Sec   Eph  . 
V.  27.  and 
Rev.  XX i. 
27. 

Newton  ou 
Proph.  vol. 
ii.  p.  175. 


Eccl.    His. 
tory,  vol. 
iv.  p.  434. 
435, 436. 


+  8ee  Eccl. 
History, 
vol.  i.  p.  73. 
&  note  [m]. 


vol.  iv.  p. 
P5,  .305. 


History  of 
Charles  V. 
vol.  iii.  p. 
313. 


Ibid.  p.  .314. 


298  THE   PERSECUTING    SPIRIT    OP,    &C.  B.  VI. 

CHAP.  X.    ]^js    own  ambition  moi-e  than  Luther,  may  be  seen  from  what 
follows. 

53.  I  am  known  [says  he)  in  heaven,  in  earth,  and  hell,  and 
possess  consequence  sufficient  for  this  demand,  that  my  single 
testimony  be  believed,  seeing  that  God  of  his  fatherly  compassion 
hath  intrusted  to  me,  though  a  damnable  man  and  a  miserable 
sinner,  the  Gospel  of  his  Son,  and  hath  gra?ited  that  I  should  be 
so  true  and  faithful  in  it,  that  many  in  the  world  have  received 
it  by  me  as  a  doctor  of  the  truth,  while  they  contemn  with  detes- 
tation, the  bans  of  the  Pope,  of  Ccesar,  of  kings,  of  princes,  aiid 
of  priests,  yea,  of  all  devils.  Why,  then,  may  it  not  siiffice,  for 
this  disposal  of  a  small  estate,  if  the  testimony  of  my  hand  be 
affixed,  audit  can  be  said,  Dr.  Martin  Luther,  God^s  notary, 
a?id  wit7iess  of  his  Gospel,  wrote  these  things* 

54.  And  such  a  character  as  that  of  a  damnable  man,  and  a 
miserable  sinner,  will  every  such  imperious  and  persecuting  tyrant 

Mat.  xii.       as  Martin  Luther  have  to  subscribe,  when,  Cain-like,  he  is  con- 

x?x.  2S.  ^     victed  that  his  own  works  are  evil,  and  his  brother's  righteous. 

Out  of  thine  own  mouth  will  I  judge  thee,  thou  wicked  servant ! 

55.  Out  of  the  abundance  of  the  heart  the  mouth  speaketh. 
And  he  that  saith  that  God  hath  intrusted  to  him  the  Grospel  of 
his  Son,  while  his  whole  life  and  conduct,  and  his  final  testimony, 
signed  with  his  own  hand,  declares  himself  a  damnable  man  and. 

Join?  \  A    ^  miserable  sinner, \  the  same  is  certainly  a  liar,  and  the  truth  is 
&  iii.'  s.       not  in  him. 

*  The  original  of  this  specimen  of  Luther^s  presumptuous  vanity  and  self-ap- 
plause, as  quoted  by  Robertson,  runs  thus :  "Notus  sum  in  coelo,  in  terra,  it  in- 
ferno, &  auctoritatem  ad  hoe  sufficientem  habeo,  ut  mihi,  soli  credatur,  cum  Deus 
mihi,  homini  licet  damnabili,  et  miserabili  peccatori,  ex  paterna  misericordia 
Evangelium  filii  sui  crediderit,  dederilque  ut  in  eo  verax  &  fidelis  fuerim,  ita  ut 
multi  in  mundo  illud  per  me  aceeperint,  &  me  pro  Doctore  veritatis  agnoverint, 
spreto  banno  Papaj,  Ca?saris,  Regum,  Principum  &  sacerdotum,  imo  omnium 
daemonum  odi.  Quidni,  igitur,  ad  dig positionem  banc,  in  re  exigua,  sufiBciat,  si 
adsit  manus  mea;  testimonium,  &  dici  possit  btec  scripsit  D.  Martinus  Luther,  No- 
tarius  Dei,  &  testis  Evangelii  ejus."  Seek.  lib.  Hi.  p.  651.  See  Hist,  of 
Charles  V.  vol.  iii.  p.  .S14. 


B.  YI.      PERSECUTING    SPIRIT    OP   JOHN    CALVIN,    &C. 


299 


CHAPTER  XI. 


THE   PERSECUTING    SPIRIT    OF   JOHN    CALVIN,    HIS    FOLLOW- 
ERS   AND    OTHER    REFORMERS, 

The  same  persecuting  spirit  that  influenced  Mart  hi  Luther,  in-  chap.  xi. 
fluenced  also  John  Calvi7i.     At  Geneva  he  acted  the  part  of  a  Z    TTT 

11-1  -ii-i  11  f       ^  I      •         t,Ccl.  HlS- 

umversal  bishop,  presided  in  the  assembly  ot  the  clergy,  and  m  tory,  vol. 
the  Consistory,  and  punished  heretics  of  all  kinds  with  unremitted  note  M^'t 
fury,  who  had  the  confidence  to  object  against  his  ecclesiastical  p-36g. 
and  inconsistent  systems  of  tyranny, 

2.  Here  were  Beghards,  and  Spirituals,  and  Libertines,  and  ibiii.p.  417. 
heretics,  and  odious  ones  enough  to  give  Calvin  a  fair  opportunity 
of  proving   that  he  possessed  the    same  persecuting  spirit  with 
which  he  was  brought  up  in  his  mother's  house. 

o.  There  was  one  Gruet,  whatever  was  his  character,  he  was  rbki.p.4i3. 
charged  with  denying  "  the  divinity  of  the  Christian  religion  [i.e. 
the  religion  at  Geneva]  and  the  immortality  of  the  soul."  He 
also  called  Calvin  the  netv  pope,  and  other  impieties  of  the  like 
nature,  for  which  he  was  brought  before  the  civil  tribunals,  in  the 
year  1550,  and  was  condemned  to  death. 

4.  There  were  others  who  could  not  receive  his  doctrine  of 
eternal  and  absolute  decrees.  "  These  adversaries  (says  Mosheiyii) 
felt,  by  a  disagreeable  experience,  the  warmth  and  violence  of  his 
haughty  temper,  and  that  impatience  of  contradiction  that  arose 
from  an  over-jealous  concern  for  his  honor,  or  rather  for  his  un- 
rivalled supremacy." 

5.  "He  would  not  suffer  them  to  remain  at  Geneva;  nay,  in 
the  heat  of  the  controversy,  being  carried  away  by  the  impetu- 
osity of  his  passions,  he  accused  them  of  crimes,  from  which  they 
have  been  fully  absolved  by  the  impartial  judgment  of  unpre- 
judiced posterity." 

6.  "Among  these  victims  of  Calvi?i^s  unlimited  power    and  ibid.  p.4i9. 
excessive  zeal,  we  may  reckon  Cast  alio,  master  of  the  public 

school  at  Geneva.''  He  was  deposed  from  office  in  the  year 
1544,  and  banished.  A  like  fate  happened  to  Bolsac,  professor 
of  physic,  whose  favorable  opinion  of  the  Protestant  religion  first 
brought  him  to  Geneva;  but  finding  himself  mistaken,  he  had  the 
assurance,  in  the  year  1551,  to  lift  up  his  voice,  in  the  full  con- 
gregation, against  absolute  decrees ;  for  which  he  was  cast  into 
prison,  and  soon  after,  sent  into  banishment. 

7.  But  none  gave  Calvin  vaore  trouble  than  Michael  Serveius,  ibid.  p.  473 
a  Spanish  physician,  who  appeared  in  the  year  1530,  and  by  his 
abilities,  both  natural  and  acquired,  had  obtained  the  protection 


300 


PERSECUTING    SPIRIT    OP    JOHN    CALVIN  B.  VI. 


Eccl.  Re- 
searches, 
p.  5'27. 


Ibkl.  p.  32S. 


CHAP.  xr.  of  many  persons  of  weight  in  France,  Germany,  and  Italy. 
Notwithstanding  these  advantages,  Calvin  had  him  imprisoned, 
and  an  accusation  of  blasphemy  brought  against  him  by  the 
council. 

3.  Servetus  was  a  man  of  a  free  and  liberal  turn  of  mind,  "  he 
was  an  original  genius  (says  Rohiyison)  of  a  manly  spirit,  bold  in 
his  enquiries  after  truth,  and  generous  as  the  day  in  communica- 
ting his  opinions,  not  doubting  that  he  had  as  much  right  to 
investigate  the  doctrine  of  the  Trinity.,  as  others  had  that  of 
transubsta7itiatio?i.^^ 

9.  In  the  year  1531  and  1532,  he  published  two  books,  both 
intended  to  disprove  the  doctrine  of  the  Trinity ;  and  as  they 
denied  the  popular  notion  of  persons  in  God,  and  affirmed  that 
Jesus  was  a  man,  they  procured  him  a  great  number  of  enemies, 
and  also  many  friends.  He  had  freely  communicated  his  senti- 
ments to  Oecolampadzns  and  Bucer. 

10.  Both  these  divines  had  the  character  of  mildness ;  but 
Oscolavipadius    thought   anger   just   in   this    case,    and    Bucer 

Ibid. p  329.  declared  from  the  pulpit,  that  '^Servetus  deserved  to  be  cut  in 
pieces,  and  his  bowels  torn  out  of  him."  All  the  artillery  of  the 
orthodox  was  now  directed  against  this  haughty  Spanish  blas- 
phemous heretic  ;  for  so  they,  whom  the  greater  part  of  Europe 
called  heretics,  had  the  inconsistency  to  call  Servetus. 

11.  Calvin  having  published  his  favorite  production  entitled 
Christian  Institutes :  Servetus  read  this  book ;  finding  in  it  a 
great  number  of  mistakes  and  errors,  he  took  the  liberty  to  inform 
the  author  of  them.  This  so  irritated  Calvin,  that  he  never 
forgave  him,  and  instead  of  profiting  by  the  advice,  he  wrote  to 
his  friends,  Viret  and  Farel,  "that  if  ever  this  heretic  should  fall 
into  his  hands,  he  would  order  it  so,  that  it  should  cost  him  his 
life."     And  so  it  fell  out. 

12.  Calvin  had  an  admirer  at  Ge?ieva  whose  name  was  Trie, 
this  T)-ie  had  a  relation  at  Lyons,  a  Papist,  whose  name  was 
Aniey,  who  incessantly  eshorted  his  cousin  Trie  to  return  to  the 
bosom  of  the  Church.  Calvin  dictated  letters  in  the  name  of 
Wm.  Trie,  who  directed  them  to  Ariicy,  and  Ariiey  carried  them 
to  Ory,  the  Inquisitor.*  By  which  means,  in  the  year  1553, 
Servetus  was  seized  and  east  into  prison;  but  four  days  after 
made  his  escape,  and  could  not  be  found. 

*It  was  an  iniquitous  example  whicli  John  Calvin  set  by  encouraging  tlie 
Papists  to  continue  their  sport  in  shedding  innocent  blood,  -when  in  his  letter 
under  the  name  of  Trie,  he  says,  "I  thank  God  that  vices  are  better  corrected 
here  than  among  all  your  officials — with  you  they  support  a  heretic,  who  deserves 
to  be  burnt  wherever  he  is  found.  When  I  mention  to  you  a  heretic,  I  mention 
one  who  shall  be  condemned  by  the  Papists  as  well  as  by  us,  at  least  he  deserves  to 
be  so :  for  although  we  differ  in  opinion  about  many  things,  we  are  still  agreed, 
that  there  are  three  persons  in  one  essence  of  God.  You  cruelly  burn  us :  but 
behold  him,  who  shall  call  Jesus  Christ  an  idol,  who  shall  destroy  all  the  founda- 
tions of  faith,  who  gather   together  all  the  dreams  of  ancient  heretics,  who  shall 


Ibid.  p.  3.3G. 


B.  VI.  AND    OTHER   REFORMERS.  301 

13.  The  prosecution  was  carried  on  in  his  absence,  and  he  was  chap,  xi, 
condemned  to  be  burnt  alive,  in  a  slow  fire.    And  seeing  his  person  kcci.  Re- 
could  not  be  found,  the  sentence  was  executed  iu  effigy.     "  The  ^^'^'i,''.''^*' 
effigy  of  Servetus  was  set  in  a  dung  cart,  with  Jive  bales  of  his 

books,  and  all  loere  burnt  together  for  the  glory  of  God  and  the 
safety  of  the  Church^ 

14.  Four  months  after,  Servetus  was  discovered,  while  waiting  ibid. p. 33S. 
for  a  boat  to  cross  the  lake,  in  his  way  to  Zurich.     Calvin  got 
intelligence,  and  prevailed  upon  the  chief  magistrate  to  arrest 

and  imprison  him,  although  it  was  on  the  first  day  of  the  week 
or  sabbath,  when,  by  the  laws  of  Geneva,  no  person  could  be  ar- 
rested, except  for  a  capital  crime:  but  Calvin  pretended  that 
Servetus  was  a  heretic,  and  heresy  was  a  capital  crime.  To 
prison  he  was  committed,  and  the  same  day  he  was  tried  in 
court. 

15.  As  it  was  necessary  for  some  one  to  prosecute  Servetus, 
Ca/fm  employed  one  of  his  own  family  Nicholas  de  la  Fontaine. 
Some  say  he  had  been  a  cook,  others  a  valet  or  servant;  but, 
whatever  he  had  been,  he  was  now  a  preacher.  Short  as  the 
notice  had  been.  La  Fontaine  was  readj^  prepared,  and  a  humble 
request  was  presented  to  the  judges,  in  which  Servetus  was 
accused  of  uttering  blasphemies  against  God,  infecting  the  world 
with  heresies  and  condemning  the  doctrine  preached  at  Geiieva. 

16.  Calvin  did  not  blush  to  say,  "  I  ordered  it  so  that  a  party 
should  be  found  to  accuse  him,  not  denying  that  the  action  was 
drawn  up  by  my  advice."  And  he  expressly  affirms,  "La 
Fontaine  demanded  justice  against  him  by  my  advice."  On  a 
future  day  Calvin  appeared  in  court,  and  disputed  with  Servetus, 
on  the  words,  person  and  hypostasis:  and  yet  he  knew  if  he  suc- 
ceeded in  convicting  the  prisoner  of  heresy,  the  crime  was  capital, 
and  he  was  doomed  by  the  law  to  die. 

17.  Servetus  presented  a  petition  to  the  magistrates  and 
council.  The  petition  was  rejected.  The  attorney-general 
observed,  that  the  court  ought  not  to  grant  the  petitioner  an 
advocate,  because  he  himself  was  thoroughly  skilled  in  the  art  of 
telling  lies.     What  chance  had  Servetus  for  his  life  ? 

18.  This  was  his  deplorable  situation:  "Far  from  his  own  ibM.p. a40 
country,  fallen  into  the  hands  of  cruel  strangers,  all  under  the 
influence  of  Calvin,  his  avowed  enemy,  who  bore  him  a  mortal 
hatred ;  stript  of  all  his  property ;  confined  in  a  damp  prison,  and 
neglected  till  he  was  almost  eaten  up  with  vermin,  denied  an 
advocate,  and  loaded  with  every  indignity  that  barbarity  could 
invent." 

even  condemn  the  baptism  of  little  children,  calling  it  a  diabolical  invention;  and 
he  shall  have  the  vogue  amongst  .you,  and  be  supported  as  if  he  had  eonimitted  no 
fault.  Where,  pray,  is  the  zeal  jou  pretend  to  ?  And  where  is  the  wisdom  of  this 
fine  hierarchy  you  magnify  so  much  ?"  Robinson's  Ecclesiastical  Researches, 
p.  3.36. 


302 


PERSECUTING    SPIRIT    OP    JOHN    CALVIN  B.  VI. 


CHAP.  XI. 

Eccl.  Re- 
searclies. 
p.  341. 


Ibid.  p.  312. 


Ibid.  p.  343, 
344. 


Ibid.  p.  346. 


19.  "The  last  act  of  this  tragedy  was  performed  at  Geneva, 
on  the  27th  of  October,  1553.  Calvm  had  drawn  up  the  pro- 
cess against  Serveins ;  the  magistrates  and  council  had  denounced 
sentence  against  him  that  he  should  be  burnt  alive ;  and  on  this 
day,  with  many  brutal  circumstances,  the  sentence  was  executed 
to  the  encouragement  of  Catholic  cruelty,  to  the  scandal  of  the 
pretended  reformation,  to  the  offence  of  all  just  men,  and  to  the 
everlasting  disgrace  of  those  ecclesiastical  tyrants,  who  were  the 
chief  instruments  of  such  a  wild  and  barbarous  deed." 

20.  "Many  (says  Rohinson,)  have  pretended  to  apologize  for 
Calvin:  but  who  is  John  Calvin,  and  what  are  his  nostrums, 
which  end  in  tyranny  and  murder,  that  the  great  voice  of 
nature  should  be  drowned  in  the  din  of  a  vain  babbling  about 
him?" 

21.  "  Serveins  was  not  a  subject  of  the  Republic  of  Geneva; 
he  had  committed  no  oflence  against  the  laws  of  the  state:  he 
was  passing  peaceably  on  the  road  which  lay  through  the  city ; 
he  was  not  a  member  of  any  reformed  church;  he  was  an  useful 
and  honorable  member  of  society  ;  he  was  a  man  of  unirapeached 
morality  ;  he  was  then  the  admiration  of  numbers  of  good  judges, 
who  afterwards  pleaded  his  cause." 

22.  Calvin'' s  hard  heart  never  relented  at  the  recollection  of 
this  bloody  action.  On  the  contrary,  he  justified  it  by  publish- 
ing, after  the  execution,  a  book  entitled,  "  A  faithful  account  of 
the  errors  of  Michael  Servetus,  in  which  it  is  proved  that 
heretics  ought  to  be  restrained  with  the  sword. ^^ 

23.  Castellio  or  Socinus  confuted  this  book.  Beza  answered, 
and  justified  the  doctrine  of  putting  heretics  to  death.  Several 
endeavored  to  sanctify  the  crime  by  scripture  texts,  and  godly 
words ;  and  many  have  attempted,  after  these  examples,  to  do 
the  same.  They  go  so  far,  some  of  them,  as  to  attribute  the 
destruction  of  Servetus  to  a  special  providence  of  God.  Can  the 
nicest  critic  tell  wherein  this  differs  from  the  spirit  and  style  of 
the  papal  Inquisition  ? 

24.  "The  execution  of  this  man  (says  Robinson,)  occasioned 
a  great  many  excellent  and  unanswerable  treatises  against  per- 
secution. Beza  was  offended  because  the  authors  said  he  had 
published  a  book  to  justify  the  murder  of  heretics;  whereas  he 
had  only  wrote  one  to  prove  that  they  ought  to  bo  put  to  death. 
They  called  him  a  bloody  man  for  exhorting  magistrates  to  put 
men  to  death  for  religion;  and  he  retorted,  he  had  wished,  and 
he  continued  to  wish,  the  magistrates  would  serve  them  so."  . 

25.  The  apologists  for  Calvi7i  urge  the  example  of  Melancthon, 
in  proof  of  the  justice  of  putting  Servetus  to  death.  '■'■  Melanc^ 
thon  himself,  (say  they,)  the  most  moderate  and  mildest  of  all 
reformers,  approves  what  has  been  done  at  Geneva."  Then  if 
such  was  the  spirit  of  the  mildest  of  all  the  reformers,  what  kind 


B.  VI. 


AND    OTHER    REFORMERS. 


303 


of  men  were  those  whom  the  Protestants  acknowledge  to  be  men 
Q^  violent,  hauglUy,  and  brutal  tempers? 

26.  Mosheim  says,  the  Anabaptists,  and  those  who  denied  the 
divinity  of  Christ,  [i.e.  those  who  denied  that  Jesus  was  God,] 
and  a  trinity  of  pe?- sons  in  the  Godhead,  were  objects  of  common 
aversion,  against  whom  the  zeal,  vigilance,  and  severity  of 
Catholics,  Lutherans,  and  Calvinists  were  united,  and,  in  oppos- 
ing whose  settlement  and  progress,  these  three  communions, 
forgetting  their  dissensions,  joined  their  most  vigorous  councils 
and  endeavors. 

27.  Ha  that  is  joined  to  an  harlot  is  one  body,  say  the 
Scriptures.  The  Liitherans  and  Calvinists  were  joined  to  the 
Papists  in  shedding  innocent  blood  ;  therefore,  their  Protestant 
persecuting  churches  Avere  indisputably  one  in  spirit,  nature,  and 
disposition  with  the  old  scarlet  7vhorc,  their  mother  church  of 
Rome,  as  much  as  the  daughters  of  a  harlot  are  one  in  spirit, 
nature,  and  disposition,  with  their  mother. 

28.  The  Protestant  reformers  could  encourage  persecution,  and 
could  set  the  example,  both  by  their  principles  and  practice,  and 
unite  with  the  Papists,  in  continuing  to  shed  innocent  blood; 
as  if  the  purple  and  crimson  dye  of  their  mother's  attire  had  not 
been  stained  deep  enough. 

29.  Voltaire,  who  deplores  the  death  of  Servetus,  says,  "  The 
finishing  stroke  to  this  picture  of  Calvin,  may  be  found  in  a 
letter  written  with  his  own  hand,  which  is  still  preserved  in  the 
castle  of  Bastic  Roland,  near  Montelimar.  It  is  directed  to  the 
Marques  de  Poet,  high  chamberlain  to  the  king  of  Navarre,  and 
dated  September,  30th,  1561." 

30.  ^^  Honor,  glory,  and  riches  shall  be  the  reward  of  your 
pains :  but  above  all  do  not  fail  to  rid  the  coutitry  of  those 
zealous  scojcndrels  who  stir  up  the  people  to  revolt  against  us. 
Such  monsters  should  be  exterminated,  as  I  have  exterminated 
Michael  Servetus,  the  Spaniard^  Bloody  Cain!  Where  is 
Abel  thy  brother  ?  The  voice  of  thy  brother's  blood  crieth  unto 
me  from  the  ground. 

31.  The  persecuting  spirit  of  Calvin  was  not  confined  to 
Geneva.  Robinson  says,  he  and  other  foreign  divines  had  many 
tools  in  Poland,  particularly  Prasnzcius,  a  violent  orthodox 
clergyman.  With  this  man,  and  through  him  with  the  nobility, 
gentry,  and  clergy,  Calvin  and  Beza  corresponded :  and  many 
divines  of  Germany  and  Sioitzerland,  and  even  the  synod  of 
Geneva,  sent  letters  and  tracts  into  Poland,  all  justifying  the 
murder  of  Gentilis  and  Sey-vetus,  and  the  necessity  of  employing 
the  secular  power  to  rid  the  world  of  such  monsters  as  denied  the 
tri?iity  and  infant  baptisin. 

32.  "The  advice  given  by  the  Co?isistory  of  Geneva  to  prince 
Radzivil,  is  a  most  ignorant  and  impious  attack  on  the  liberties 


CHAP.  xr. 

Eccl 
lory, 
V.  p. 

.  His- 
vol. 

482. 

Eccl.  Re- 
searches, 
p.  318. 
Anc.  and 
Mod.   Hist 
ch.  cxiii. 


Gen,   iv. 


Eccl.  Re 
searches, 
p.  584. 


Ibi   .p.   85 


304  PERSECUTING    SPIRIT    OF   JOHN    CALVIN  B.  VI. 

CHAP.  XI.  and  lives  of  innocent  men.     They  beg  liis  highne.ss,  as  the  first 
'  in  piety  and  dignity  to   use  his  influence  with  the  nobility  of 
Poland^  to  engage  them  to  treat  the  antitrinit avians  as  they 
would  Tartars  and  Muscovites.'''' 
Eccl. His-         33.  It  was  here  also,  in  Poland,  that  the  ^'Catholics,  Lu- 
j"""^'^^!,-      thera7is,  and  Calrinists^'  were  united  in  one  spirit  of  cruelty,  to 
483.       '     crush  those  who,  for  the  sake  of  peace  had  fled  there,  from  their 
iron  arm  of  persecution  in  other  places.     It  would  be  very  dis- 
agreeable, unnecessary,  and  indeed  endless  to  enumerate  all  the 
particular   cruelties  and  unjust  measures  practised  by  the  first 
reformers,  and  through  their  influence.* 

34.  If  matters  of  fact  can  establish  any  certainty,  then  it  is 

*  We  here  present  the  reader  with  two  extracts  of  letters  written  by  Andreio 
Dudith,  of  Poland,  who  had  been  excommunicated  from  the  church  of  Rome  for 
heresy.  His  sentiments  favored  the  Unitarian  Baptists,  a  species  of  popular 
heretics  who  had  fled  into  Poland,  for  the  enjoyment  of  that  religious  liberty  which 
was  denied  them  in  other  places.  Dudith,  corresponded  with  many  of  the  most 
noted  reformers;  and  these  extracts  clearly  discover  the  spirit  by  which  they  were 
actuated,  and  may  servo  to  show  the  light  in  which  that  discerning  man  viewed  the 
conduct  of  these  persecuting  Protestants. 

"Tell  me,  (says  he  to  Wolff,)  my  learned  friend,  now  that  the  Calvinists  have 
burnt  Servetus,  and  beheaded  Gentilis,  and  murdered  many  others,  having  ban- 
ished Bernard  Ochin  with  his  wife  and  children  from  your  city,  in  the  depth  of  a 
sharp  winter;  now  that  the  LutJierans  have  expelled  Laico,  with  the  congrega- 
tion of  foreigners  that  came  out  of  England  with  him,  in  an  extremely  rigorous 
season  of  the  year;  having  done  a  great  many  such  exploits,  all  contrary  to  the 
genius  of  Chrisdanity,  how,  I  ask,  how  shall  we  meet  the  Papists?  With  what  face 
can  we  tax  them  with  cruelty?  How  dare  we  say,  Our  weapons  are  not  carnal? 
How  can  we  any  longer  urge,  Let  both,  grow  together  till  the  harvest  1  Let  us 
cease  to  boast,  that  faith  cannot  be  compelled,  and  that  conscience  ought  to  be 
free." 

"  You  contend,  (says  he  to  Beza,)  that  Scripture  is  a  perfect  rule  of  faith  and 
practice.  But  you  are  all  divided  about  the  sense  of  Scripture,  and  you  have  not 
settled  who  shall  be  judge.  You  say  one  thing,  Stancarus  another.  Y'^ou  quote 
Scripture,  he  quotes  Scripture.  You  reason,  he  reasons.  Y'^ou  require  me  to  be- 
lieve you.  I  respect  you:  but  why  should  I  trust  you  rather  than  Stancarus? 
Y^ou  say,  he  is  a  heretic :  but  the  Papists  say,  you  are  both  heretics.  Shall  I  be- 
lieve them  ?  They  quote  historians  and  fathers :  so  do  you.  To  whom  do  you 
address  yourselves  ?  Where  is  the  judge?  You  say,  the  spirits  of  the  prophets 
are  subject  to  the  prophets;  but  you  say  I  am  no  prophet,  and  I  say,  you  are  not 
one.  Who  is  to  be  judge?  I  love  liberty  as  well  as  you.  Y'ou  have  broken  off 
your  yoke,  allow  me  to  break  mine.  Having  freed  yourselves  fiom  the  tyranny 
of  Popish  prelates,  why  do  you  turn  ecclesiastical  tyrants  yourselves,  and  treat 
others  with  barbarity  and  cruelty  for  only  doing  what  you  set  them  an  example 
to  do?  You  contend,  that  your  lay-hearers,  the  magistrates,  and  not  you,  are  to 
be  blamed,  for  it  is  they  who  banish  and  burn  for  heresy.  I  know  you  make  this 
excuie  :  but  tell  me  have  not  you  instilled  such  principles  into  their  ears?  Have 
they  done  anything  more  than  put  in  practice  the  doctrine  that  you  taught  them? 
Have  you  not  been  the  constant  panegyrists  of  such  princes  as  have  depopulated 
whole  districts  for  heresy?  Do  you  not  daily  teach,  that  they  who  appeal  from 
your  confessions  to  Scripture  ought  to  be  punished  by  the  secular  power?  It  is 
impossible  for  you  to  deny  this.  Does  not  all  the  world  know  that  you  are  a  set 
of  demagogues,  or  (to  speak  more  mildly)  a  sort  of  tribunes,  and  that  the  magis- 
trates do  nothing  but  exhibit  in  public  what  you  teach  them  in  private?  You  try 
to  justify  the  banishment  of  Ochin,  and  the  execution  of  others,  and  you  seem  to 
wish  Poland  would  follow  your  example.  God  forbid!  When  you  talk  of  your 
Augsburg  Confession,  and  your  Helvetic  Creed,  and  your  unanimity,  and  your 
fundamental  truths,  I  keep  thinking  of  the  sixth  commandment,  Thou  shalt  not 
kill." — Ecclesiastical  Researches,  p.  592,  693. 


B.  VI.  AND    OTHER   REFORMERS.  305 

certain,  that  the  two  principal  pillars  of  the  reformation,  Martin  chap,  xi  . 
Luther  and  John  Calvin,  and  their  confederate  reformers,  were 
influenced  by  the  self-same  spirit  of  cruelty  and  injustice,  which 
had  influenced  the  ecclesiastical  tyrants  of  every  age,  from  Dio- 
trephes  and  the  Alexandrian  priesthood  down  to  the  same  Luther 
and  Calvin.  It  will  be  necessary  now  to  take  some  notice  of 
the  same  persecuting  spirit  in  England,  and  Anierica. 

35.  The  whole  life  of  Henry  YIII,  one  of  the  first  reformers 

and  the  principal  supporter  of  the  reformation  in  E?igla7id,  was  Hume's 
one  continued  scene  of  ambition  and  cruelty.     ' '  The  flattery  of  E,'ffiland°'^ 
courtiers,  (says  Hume,)  had  so  inflamed  his  tyrannical  arrogance,   HViii.  ch. 
that  he  thought  himself  entitled  to  regulate,  by  his  own  peculiar 
standard,  the  religious  faith  of  the  whole  nation." 

36.  There  was  one  Lambert,  a  schoolmaster  in  Lo7ido?i,  who 
was  committed  to  the  flames,  because  he  had  dared  to  diifer  from 
the  king  in  his  religious  opinions,  and  openly  to  propagate  his 
doctrines.*  "  He  was  burned  at  a  slow  tire  ;  his  legs  and  thighs 
were  consumed  to  the  stumps ;  and  when  there  appeared  no  end 
of  his  torments,  some  of  the  guards  more  merciful  than  the  rest, 
lifted  him  on  their  halberts,  and  threw  him  into  the  flames,  where 
he  was  consumed." 

37.  "Some  few  days  before  this  execution,  four  Dutch  Ana- 
baptists, three  men  and  a  woman,  had  faggots  tied  to  their  backs, 
at  Paul's  cross,  and  were  burned  in  that  manner.  A  man  and  a 
woman  of  the  same  sect  and  country,  were  burned  at  Smith- 
fieU:' 

38.  Under  Edward  VI,  the  son  and  successor  of  Henry,  ibid. cii.s- 
heresy  was  still  a  capital  crime  by  the  common  law,  and  sub- 
jected to  the  penalty  of  burning.  "  Though  the  Protestant 
divines  (says  Hume)  had  ventured  to  renounce  opinions  deemed 
certain  during  many  ages,  they  regarded,  in  their  turn,  the  new 
system  as  so  certain,  that  they  would  sufl'er  no  contradiction  with 

regard  to  it;  and  they  were  readj^  to  burn  in  the  same  flames, 
from  which  themselves  had  so  narrowly  escaped,  every  one  that 
had  the  assurance  to  differ  from  them." 

39.  "A  commission  by  act  of  council  was  granted  to  the 
primate,  [archbishop,]  and  some  others,  to  examine  and  search 
after  all  Anabaptists,  heretics,  or  contemners  of  the  Book  of 
Common  Prayer.''''  A  woman,  called  Joan  Bocher,  or  Joan  of 
Kent,  accused  of  heresy,  was  committed  to  the  flames. t  After-  t  By  Bp. 
wards,  a  Dutchman,  called  Vafi  Pay-is,  accused  of  the  heresy 
called  Arianisvi,  was  condemned  to  the  same  punishment." 

*  Lambert  denied  the  real  presence  of  Christ  in  the  eucharist,  which  was  a 
doctrine  so  strenuously  maintained  by  Heriry  that  he  would  suffer  no  contradiction 
with  respect  to  it.  Dr.  Barnes,  a  Lutheran,  was  the  instigator  of  this  prosecu- 
tion, who  had  Lambert  summoned  before  Cranmer  and  Latimer.  Lambert 
appealed  to  the  king,  who,  after  disputing  with  him  upon  his  favorite  doctrine, 
ordered  him  to  be  committed  to  the  flames. 


306 


PERSECUTING    SPIRIT    OP    JOHN    CALVIN  E.  VI. 


CHAP.  XI. 


•  Short 
view  ofEc. 
History,  p. 
•273. 

Hume's 
History  of 
England, 
Ph.  41.  & 
Eccl  His- 
tory, vol. 
iv.  p.  352. 
note  [p] 


Cubbett's 
History 
Raf.  p.  1S5. 


40.  Under  Queen  Elizabeth,  whom  the  Protestants  call 
That  bright  occidental  star ;  but  "the  most  wicked)  says  a  late 
writer)  that  ever  was  known  in  any  reign*  t  "  "It  was  decreed 
that  whosoever,  in  any  way,  reconciled  any  one  to  the  church  of 
Rome,  or  was  himself  reconciled,  was  to  be  declared  guilty  of 
treason.  To  say  mass  was  subjected  to  the  penalty  of  a  year's 
imprisonment,  and  a  fine  of  two  hundred  marks.  The  being 
present  at  mass  was  punishable  by  a  year's  imprisonment,  and  a 
fine  of  one  hundred  marks.  A  fine  of  twenty  pounds  for  being 
absent  from  church  a  month.  A  severe  law  was  also  enacted 
against  Jesuits  and  popish  priests.  Some,  even  of  those  who 
defend  the  queen's  measures,  allow  that,  in  ten  years,  fifty 
priests  were  executed,  and  fifty-five  banished." 

41.  But  the  most  powerful  instrument  of  persecution,  as  well 
as  the  most  perfect  substitute  of  Papal  cruelty,  during  this  reign, 
was  the  Ecclesiastical  Court  of  High  Co??iniissio/i,  established 
by  John  WJiitgift,  the  queen's  primate,  in  the  year  1584. 
Whif gift  was  archbishop  of  Canterbury. 

42.  Hume  says,  "He  appointed  forty-four  commissioners, 
twelve  of  whom  were  ecclesiastics,  to  visit  and  reform  all  errors, 
heresies,  schisms,  &c. ;  to  regulate  all  opinions;  to  punish  all 
breach  of  uniformity  in  the  exercise  of  public  worship ;  to  make 
enquiry,  not  only  by  legal  methods  of  juries  and  witnesses,  but 
by  any  other  means  which  they  could  devise,  by  rack,  by  torture, 
by  inquisition,  by  imprisonment,  &c." 

t  No  wonder  that  the  writer  gives  this  idolized  and  impiously  extolled  queen  such 
a  character.  Blackwood,  after  stating  the  well  known  cruelty  of  Henrv  VIIJ, 
says,  "but  it  is  not  equally  well  known  that  his  daughter  Elizabeth,  had  an  array 
of  three  hundred  heads  of  persons  convicted  of  high  treason,  placed  on  London 
Bridge,  (though  according  to  history,  there  appears  but  little  or  no  proof  of  their 
guilt,  except  some  offence  they  might  have  given  to  this  implacable  tyrant  and 
genuine  spawn  of  her  cruel  father.  Some  of  them  had  been  her  most  devoted 
servants,  including  her  cousin  and  friend  Duke  Norfolk,  and  her  romantic  lover. 
Earl  of  Essex  (who  had  been  her  most  successful  general).  "And  so  far  from 
being  shocked  at  the  ghastly  array,  she  took  the  foreign  ambassadors  to  see  it,  in 
order  to  show  as  she  expressed  it,  '  hoiv  ice  seri'c  traitors  in  England." 

Blackicood  continues  :  "  Protestant  historians  have  recounted  with  just  indigna- 
tion, that  the  bloody  Mary  cast  240  (others  say  277)  men,  women  and  children 
into  the  flames,  during  her  brief,  but  atrocious  reign,  but  they  have  not  equally 
and  prominently  hiought  forward  the  fact,  which  is  equally  certain,  that  a  still 
greater  number  of  Catholic  priests  and  partisans,  were,  by  her  Protestant  suc- 
cessor, secretly  racked  to  the  utmost  limits  which  the  human  frame  can  endure,  in 
that  awful  scene  of  human  agony,  the  tower  of  London. 

Such  then  was  the  character  of  this  "  bright  and.  occidental  star."  But  it  is 
doubtful  whether  a  more  audacious  and  cruel  tyrant  can  be  found  in  history,  among 
all  the  female  sovereigns  that  ever  reigned  in  the  heathen  world.  Yet  such  char- 
acters as  Henry  and  this  his  daughter,  were  the  first  agents  who  founded  and 
established  the  present  national  church  of  the  British  realms.  Is  it  possible  that 
rational  minds  can  suppose  that  a  true  church  and  pure  (  hristianity,  can  descend 
from  such  a  cruel  and  abominable  source  as  HenRy  and  Elizabeth,  and  their 
coadjutors.  Might  we  not  as  well  suppose  that  mercy  and  holiness,  can  proceed 
and  be  propagated  from  Satan  and  his  infernal  crew?  As  to  her  maiden  virtues 
AVhitakek  (a  Protestant  clergyman,  mind)  says,  that  J  "her  life  was  stained  with 
gross  licentiousness,  and  she  had  many  gallants,  while  she  called  herself  a  maiden 
queen."     Her  life  as  he  truly  says,  "was  a  life  of  mischief  and  of  misery.'' 


B.  VI. 


AND    OTHER    REFORMERS. 


307 


43.  "When  they  found  reason  to  suspect  any  person,  they 
might  administer  to  him  an  oath  called  ex  officio,  by  which  he 
was  bound  to  answer  all  questions,  and  might  thereby  be  obliged 
to  accuse  himself  or  his  most  intimate  friend.  The  fines  which 
they  levied  were  discretionary,  and  often  occasioned  the  total 
ruin  of  the  oifender,  contrary  to  the  established  laws  of  the 
kingdom." 

44.  The  imprisonments  to  which  they  condemned  any  delin- 
quent, were  limited  by  no  rule  but  their  own  pleasure.  These 
ecdbsiastical  cojmnissioiiers  were  liable  to  no  control.  In 
a  word,  this  court  was  a  real  hiquisition,  attended  with  all 
the  iniquities  as  well  as  cruelties  inseparable  from  that 
tribunal." 

45.  The  spirit  of  this  bloody  inquisition  continued  through  the 
reign  of  king  James  VI.  who  is  canonized,  as  the  Most  High,  in 
that  translation  of  the  bible  which  he  established.  "  Under  this 
reign  (says  Hitme)  no  toleration  for  the  different  sects.  Two 
Arians,  under  the  title  of  heretics,  were  punished  by  fire ;  and  no 
one  reign  since  the  Reformation  had  been  free  from  like  barba- 
rities."    And  so  they  proceed. 

46.  A  specimen  of  the  barbarous  decrees  and  tyrannical  laws, 
established  in  those  times,  down  to  the  reign  of  Charles  II. 
may  be  seen  in  the  Westminster  Confession  of  Faith,  and  JV^a- 
tional  Cof:ena?d.  "The  sixty-ninth  article.  Pari.  6.  of  king 
James  VI,  declares  that  there  is  no  other  face  of  kirk,  nor 
other  face  of  religion,  than  was  presently  at  that  time  estab- 
lished within  this  realm:  Which  therefore  is  ever  styled  GocVs 
true  religion — and  a  'perfect  religion;  which  by  manifold 
acts  of  parliament,  all  within  this  realm  are  bound  to  profess, 
to  subscribe  the  articles  thereof,  the  confession  of  faith,  to 
recant  all  doctrine  and  errors  repugnant  to  any  of  the  said 
articles." 

47.  "And  all  magistrates,  &c.,  on  the  one  part,  are  ordained 
to  search,  apprehend,  and  punish  all  contraveners.  That  all 
kings  and  princes,  at  their  coronation,  shall  make  their  solemn 
oath  in  the  presence  of  the  eternal  Grod — that  they  shall  be  careful 
to  root  out  of  their  empire  all  heretics,  &c."*  DC7^  Could 
the  decrees  of  that  horrible  court  of  the  papal  ijiquisitioii 
be  more  manifestly  contrary  to  the  spirit  and  precepts  of  the 
Gospel  ? 

*In  the  National  Covenant,  which  was  subscribed  by  king  Charles  II.  in  the 
year  1650,  and  1651,  and  which  all  within  the  realm  were  bound  by  an  ordinance 
of  council  to  subscribe,  it  is  written  :  "  We  promise  and  swear  by  the  Great  name 
of  the  Lord  our  God,  to  continue  in  the  profession  of  the  aforesaid  religion — and  re- 
sist all  contrary  errors — all  the  days  of  our  life.  And  in  like  manner  we  promise  and 
swear,  that  we  shall  to  the  utmost  of  our  power,  with  our  means  and  lives,  stand  to 
the  defence  of  our  dread  sovereign,  the  king's  majesty,  his  person  and  authority, 
in  the  defence  and  preservation  of  the  aforesaid  true  religion." 


CHAP.  XL 


Hume's 
History  of 
England, 
Appendix 
to  Js.VL 


308 


PERSECUTION    OF    THE    QUAKERS. 


B.  VI. 


CHAP. 
XII. 


48.  Such  were  the  dire  decrees  and  bloody  resolutions  by 
which  they  rooted  out  every  appearance  of  true  light,  and  in  their 
rage  for  orthodoxy,  went  on  butchering  one  another,  until  the 
testimony  of  George  Fox  furnished  a  common  object  of  perse- 
cuting cruelty. 


CHAPTER  KIl. 


Sewel's 
History,  p. 
25 

Eccl.  Hi?- 
torv.  vol.  V. 
p.  451. 


Sewel's 
History,  p. 
335. 


THE  PERSECUTION  OF  THE  QUAKERS  IN  ENGLAND  AND 
AMERICA,  IN  THE  SEVENTEENTH  CENTURY. 

The  same  year  in  which  the  National  Covejiant  of  persecuting 
venom  was  subscribed  by  Charles,  and  the  defenders  of  his 
sovereignty,  George  Fox,  and  those  who  embraced  his  testimony, 
received  the  name  of  Quakers,  from  Gervas  Bennet,  a  perse- 
cuting magistrate,  on  account  of  George  Fox^s  bidding  him  and 
those  about  him,  tremble  at  the  word,  of  the  Lord. 

2.  Mosheim  says,  "  It  is  not  at  all  surprising  that  the  secular 
arm  was  at  length  raised  against  these  pernicious  fanatics,  for 
they  would  never  give  to  magistrates  those  titles  of  honor  and 
pre-eminence  that  are  designed  to  mark  the  respect  due  to  their 
authority ;  they  also  refused  obstinately  to  take  the  oath  of  alle- 
giance to  their  sovereign,  and  to  pay  tithes  to  the  clergy ;  hence 
they  were  looked  upon  as  rebellious  subjects,  and,  on  that  account, 
were  frequently  punished  [persecuted]  with  great  severity." 

3.  How  astonishingly  dark  must  be  the  state  of  the  human 
race,  when  such  discerning  and  otherwise  liberal-minded  men  as 
Moshe-hn,  with  apparent  sincerity,  utter  such  a  sentiment !  What 
better  reason  for  persecution  was  this  than  the  Papists  had  ? 

4.  The  unreasonable  fines,  imprisonments,  banishments,  and 
other  acts  of  cruelty  which  they  suftered,  under  the  united  rage 
of  Protestant  priests  and  politicians,  may  be  seen  at  large  in 
SeweVs  History  of  tlce  People  called  Quakers  ;  a  few  particulars 
of  which  we  shall  notice. 

5.  After  relating  many  scenes  of  cruelty,  which  terminated  in 
the  death  of  the  sufferers,  the  historian  says,  "  Severe  persecu- 
tion raged  not  only  in  Loiidon,  but  all  over  the  kingdom  [in 
1662]  of  which  a  relation  was  printed  of  more  than  four  thousand 
two  hundred  of  those  called  Quakers,  both  men  and  women,  that 
were  imprisoned  either  for  frequenting  meeting  or  for  refusing  to 
swear.  Many  of  these  were  grievously  beaten,  or  their  clothes 
torn,  or  taken  away  from  them;  and  some  were  put  into  such 


B.  VI. 


PERSECUTION    OF   THE   QUAKERS. 


509 


Sewel's 
Flistory.  p. 
514. 


stinking  dungeons,   that  some  great  men  said,  they  would  not     ^^fi^' 
have  pvit  their  hunting  dogs  there."  ■ 

6.  Some  prisons  were  crowded  full  of  both  men  and  women, 
so  that  there  was  not  sufficient  room  for  all  to  sit  down  at  once  ; 
and  in  Cheshire,  sixty-eight  persons  were  in  this  manner  locked 
up  in  a  small  room.  By  such  ill  treatment  many  grew  sick,  and 
not  a  few  died  in  such  jails ;  for  no  age  or  sex  was  regarded,  but 
even  ancient  people,  of  sixty,  seventy,  and  more  years  of  age, 
were  not  spared." 

7.  "  This  year  [1676]  died  i*i  prison  Joh?i  Sage,  being  about 
eighty  years  of  age,  after  having  been  in  prison  at  Ivelchester,  in 
Somersetshire,  almost  ten  years,  for  not  paying  tithes.  And  it 
appeared,  that  since  the  restoration  of  king  Charles,  above  two 
hundred  of  the  people  called  Quakers,  died  in  prisons  in  England, 
where  they  had  been  confined  because  of  their  religion." 

8.  The  first  of  those  called  Quakers,  who  really  suffered  banish- 
ment, were  Edward  Brush  and  James  Hardifig,  who  were 
canned  to  Jamaica.  And  it  is  stated  as  a  remarkable  fact,  that 
the  plague  which  soon  after  raged  with  such  violence  in  London, 
first  broke  out  in  a  house  next  door  to  where  Edivard  had 
lived. 

9.  In  the  forepart  of  the  year  1665,  many  of  the  Quakers  were  ibid.p.430. 
sentenced  to  be  transported;  and  as  the  sentences  of  transporta- 
tion were  multiplied  in  the  course  of  the  following  summer ;  so 

(as  is  remarked)  the  number  of  those  that  died  of  the  pestilence 
much  more  increased. 

10.  In  consequence  of  those  cruel  sentences,  fifty-five  Quakers, 
eighteen  of  whom  were  women,  were  put  on  board  one  ship  ;  but 
before  they  were  able  to  proceed  on  their  voyage,  the  plague  so 
increased  that  many  died  on  board  the  ship ;  and  according  to 
the  bills  of  mortality,  in  the  beginning  of  August,  while  the  ship 
was  yet  in  port,  upwards  of  three  thousand  died  in  one  week  in 
the  city  of  London. 

11.  Notwithstanding  the  number  of  deaths  still  increased,  and 
the  pestilence  raged  to  that  degree,  in  the  latter  end  of  September, 
that  upwards  of  eight  thousand  people  died  in  London  in  one 
week,  and  the  grass  grew  in  the  most  populous  streets  of  the  city ; 
yet  the  Quakers'  meetings  were  still  disturbed,  and  sentences  of 
transportation  still  continued. 

12.  According  to  the  laws  of  the  realm,  the  penalty  for  attend-  ibid.  p.  403. 
ing    any    conventicle    or    religious   meeting,  separate  from    the 
established    worship,    was    three  months   imprisonment    or   five 
pounds  for  the  first  offence,  and  ten  pounds  or  six  months  impri- 
sonment, for  the  second,  and  banishment  beyond  the  seas,  for 

seven  years,  for  the  third  offence,  or  one  hundred  pounds  for  a  dis- 
charge, and  the  additional  sum  of  one  hundred  pounds  more  for 
every  new  offence  committed. 


Sewel's 


310  PERSECUTION    OF   THE    QUAKERS.  B.  VI. 

^U\i^'  13.  And  in  case  that  any  one,  being  condemned  to  banishment, 
- — ^ —  should  escape  or  return  within  the  time  prescribed,  he  should 
suffer  death,  and  forfeit  all  his  goods  and  chattels  forever.  Under 
this  worse  than  savage  system  many  were  fleeced  of  their  whole 
estates,  while  the  malicious  priests  exercised  their  utmost  vigilance 
to  detect  the  innocent,  and  inflame  the  civil  powers,  with  whom 
they  shared  the  spoil. 

14.  It  would  be  endless  to  enumerate  the  sums  unjustly  and 
cruelly  extorted  from  the  harmless  Quakers,  by  those  greedy 
dogs.  "Among  others  (says  Seinel)  one  He7iry  Marshal,  having 
several  benefices — yet  how  great  soever  his  revenues  were,  kept 
poor  people  of  that  persuasion  in  prison  for  not  paying  tithes  to 

History^  p.  bim :  and  once  he  said,  from  the  pulpit,  that  not  one  Quaker 
4^^-  should  be  left  alive  in  England."     And  the  bishop  of  Peterbo- 

rough said  publicly — "  When  the  parliament  sits  again,  a  stronger 
law  will  be  made,  not  only  to  take  away  their  lands  and  goods, 
but  also  to  sell  them  for  bond  slaves." 

15.  Thus  the  churchmen  blew  the  fire  of  persecution,  and 
kindled  so  high  a  flame  in  the  breasts  of  unmerciful  statesmen, 
that.  Justice  Penniston  Whalley,  who  had  fined  many  of 
those  called  Quakers  for  attending  their  religious  meetings,  en- 
couraged the  people  at  the    sessions  to  persecute  the   Quakers 

ibid.p.  4S6.  without  pity,  saying,  ^^  Harden  your  hearts  against  them,  for 
the  act  of  the  thirty-fifth  of  Q,.  Elizabeth,  is7iot  madeagainst 
the  Papists ;  since  the  church  of  Rome  is  a  true  church,  as 
well  as  any  other  church ;  bid  the  Quakers  are  erroneous  and 
seditious  persons.'^ 

16.  And  again,  at  the  trial  of  William  Penn,  the  recorder  of 
the  court  ventured  to  say,  "Till  now  I  never  understood  the 
reason  of  the  policy  and  prudence  of  the  Spaniards  in  suffering 
the  hiquisition  among  them.  And  certainly  it  will  never  be 
well  with  us,  till  something  like  the  Spanish  inquisition,  be  in 
England."  The  fact  is,  they  never  had  been  without  something 
like  it,  during  the  whole  progress  of  the  Reformation,  as  their 
own  histories,  creeds,  and  confessions  abundantly  declare. 

17.  The  same  histories,  creeds  and  confessions,  with  the  im- 
partial records  of  other  writers,  make  it  also  most  pointedly 
manifest,  that  there  is  no  essential  difference  between  the  spirit 
and  conduct  of  the  Protestant  reformers,  and  those  infernal  and 
beastly  cruelties  practised  in  the  darkest  ages  of  popery,  and 
that  they,  as  well  as  their  Catholic  ancestor,  gloried  in  nothing 
greater  than  in  building  up  their  Zion  with  blood. 

18.  We  shall  now  leave  Europe,  and  trace  the  conduct  of  those 
famous  Protestants  who  called  themselves  Puritans,  who  fled 
from  the  iron  arm  of  persecution  at  home,  and  crossed  the 
Atlantic,  to  find  liberty  of  conscience  in  the  destined  land  of 
American  freedom. 


B.  VI.  PERSECUTION    OP   THE    QUAKERS.  oil 

19.  The  persecution  of  the  Quakers  in  Ntzv  England,  under     ^Sf,^" 

the    established    hierarchy   of  governor  JoJin    Endicot,    priests   '■ — 

Norton,  Wilson,  and  others,  diflered  from  those  before  mentioned, 

only  as  a  small  stream  differs  from  a  great  flood.  The  same 
spirit  prevailed,  and  the  same  cruelties  were  exercised :  such  as, 
imprisoning,  fining,  confiscation  of  goods,  banishing,  unmerciful 
scourging,  burning  with  hot  iron,  cutting  off  ears,  and  destroying 
their  innocent  lives  by  the  ignominious  gallows. 

20.  These  detestable  scenes  of  more  than  savage  barbarity,   Sewei's 
began  in  the  month   of  July,   1656.     Mary   Fisher  and  An?i  ^'^''''■^'P- 
Austin  having   arrived  in  the  road   before  Bosto7i,  the  deputy 
govei'nor  Bellingham,  had  them  brought  on  shore,  and  committed 

to  prison,  as  Quakers.  They  were  stript  naked,  under  pretence 
of  knowing  whether  they  were  witches,  "and  in  this  search, 
(says  Sewel,)  they  were  so  barbarously  misused  that  modesty 
forbids  to  mention  it."  After  about  five  weeks  imprisonment, 
they  were  sent  back  to  Old  England,  their  beds  and  bibles 
being  taken  by  the  jailor  for  his  fees. 

21.  Scarce  a  month  after,  eight  othei'S  of  those  called  Quakers 
came ;  they  were  locked  up  in  the  same  manner  as  the  former ; 
and  after  about  eleven  weeks  stay,  were  sent  back.  John 
Ejidicot  bid  them  "  Take  heed  that  ye  break  not  our  ecclesias- 
tical laivs,  for  then  ye  are  sure  to  stretch  by  the  halter.^^ 

22.  Then  a  law  was  made  to  prohibit  all  masters  of  ships  from 
bringing  any  Quakers  into  that  jurisdiction.  Nicholas  Upsal,  a 
member  of  the  church,  and  a  man  of  unblameable  character,  for 
speaking  against  such  proceedings,  was  fined  twenty-three  pounds, 
and  imprisoned  also  for  not  coming  to  church ;  next  they 
banished  him  out  of  their  jurisdiction ;  and  though  a  weakly  old 
man,  yet  he  was  forced  to  depart  in  the  winter.  Nicholas  after- 
wards met  with  an  Indian  prince,  who  having  understood  how  he 
had  been  used,  ofi"ered  to  make  him  a  warm  house  ;  and  further 
said,  "  What  a  God  have  the  English,  2vho  deal  so  with  one 
another  about  their  God!  "  * 

23.  The  following  year,  1657,  Anne  Burden  and  Mary  Dyer  ibid.p  les, 
were  imprisoned  at  Boston  ;  and  Mary  Clark,  for  warning  these   i'^'*- 
persecutors  to  desist  from  their  iniquity,  was  unmercifully  re- 

•  Candid  reader,  pause  and  consider,  which  of  these  conducted  the  most  like 
real  Christians,  those  unmerciful  persecutors,  or  this  untutord  savage,  as  they 
■would  call  him;  and  which  had  the  best  credentials  for  the  kingdom  of  God, 
according  to  the  words  of  Christ.  (See  Maih.  xxv.  34,  to  the  end.)  Yet  the 
former  has  been  the  general  characteristic  of  the  spirit  of  orthodoxy,  from  the  time 
the  term  was  invented  to  the  present  day,  ancl  which  its  votaries  have  never 
failed  to  put  in  practice,  as  far  as  they  had  the  power. 

These  cruel  persecutors  were  the  Puritan  fathers  so  much  extolled,  who  fled  from 
the  land  of  oppression ;  and  so  it  continues,  even  in  the  present  time,  under  the 
professed  liberal  constitutions  of  this  land!  as  facts,  though  artfully  disguised, 
abundantly  prove.  And  it  is  evident,  that  nothing  but  the  divided  state  of  pro- 
fessors, prevents  similar  scenes  being  again  enacted  in  full  force,  as  the  horrid 
tragedy  of  the  Salem  witchcraft  and  the  unmerciful  persecution  of  the  Quakers. 


312  PERSECUTION  OF  THE  QUAKERS.        B.  VI. 

^^^P-     warded  with  twenty  stripes  of  a  three  corded  whip  on  her  naked 
— ^ — '■ —  back,  and  detained  in  prison  about  three  months  in  the  winter 
*  See  Rev.    season.[*]     The  cords  of  these  whips  were  commonly  as  thick  as 
a  man's  little  finger,  each  having  some  knots  at  the  end. 

24.  Christophei-  Holder  and  John  Copeland  were  whipt  at 
Boston  the  same  year,  each  thirty  stripes  with  a  knotted  whip  of 
three  cords,  the  hangman  measuring  his  ground  and  fetching  the 
strokes  with  all  the  force  he  could,  which  so  cruelly  cut  their 
flesh,  that  a  woman  seeing  it,  fell  down  for  dead.  Then  they 
were  locked  up  in  prison  and  kept  three  days  without  food,  or  so 
much  as  a  drink  of  water,  and  detained  in  prison  nine  weeks  in 
the  cold  winter  season,  without  fire,  bed,  or  straw. 

25.  Laivrefice  and  Cassaudi-a  Southick,  and  their  son  Josiah, 
being  carried  to  Boston,  were  all  of  them,  notwithstanding  the 
old  age  of  the  two,  sent  to  the  house  of  correction,  and  whipt 
with  cords  as  those  before,  in  the  coldest  season  of  the  year,  and 
had  taken  from  them  to  the  value  of  four  pounds  ten  shillings,  for 
not  coming  to  church. 

26.  In  the  year  1G58,  a  law  was  made,  which,  besides  imposing 
heavy  penalties  and  imprisonments,  extended  to  working  in  the 
house  of  correction,  severe  whipping,  cutting  ofl"  ears,  and  boring 
through  their  tongues  with  a  red  hot  iron,  whether  male  or 
female,  and  such  like  inhuman  barbarities. 

Sewei's  27.  The   same  year,  William  Bre?id  and   William  Leddra, 

19L°'^^'^     came  to  Newbury  ;  thence  they  were  carried  to  Boston,  to  the 

house  of  correction,  to  work  there;  but  they,  unwilling  to  submit 

thereto,  were  kept  five  days  without  any  food,  and  then  beaten 

twenty  strokes  each  with  a  three-corded  whip. 

28.  Next  they  were  put  into  irons,  neck  and  heels  so  close 
together,  that  there  was  no  more  room  left  between,  than  for  the 
lock  that  fastened  them,  and  kept  in  that  situation  sixteen  hours, 
Ibid.  p.  191,   and  then  brought  to  the  mill  to  work;  but  Br  end  refusing,  was 
^^~-  beaten  by  the  inhuman  jailor,  with  a  pitched  rope,  more  than  a 

hundred  strokes,  till  his  flesh  was  bruised  into  a  jelly,  his  body 
turned  cold,  and  for  some  time  he  had  neither  seeing,  feeling,  nor 
hearing. 
Ibid.  p.  19.?,       29.  The  hi<rh  priest,  John  Norton,  was  heard  to  sav,  "  Wil- 

1(H  .  O  1  '  '  ^  V    ' 

Ham  Brend  erideavored  to  heat  our  Gospel  ordinances  black  and 
blue,  if  then  he  he  beaten  black  and  blue,  it  is  but  just  upon  him; 
and.  I  loill  appear  in  the  behalf  of  him  that  did  so.'''  Bloody 
priest !  Who  will  appear  in  thy  behalf,  at  the  great  tribunal  of 
Almighty  Grod? 

30.  In  the  same  year,  John  Copeland,  Christopher  Holder, 
and  John  Rous  were  taken  up,  and  in  a  private  manner  had  their 
right  ears  cut  off  by  authority.  And,  as  if  these  inhuman  bar- 
barities were  not  sufficient,  Johfi  Norton,  and  other  priests 
petitioned  for  a  law  to  banish  the  Quakers,  on  pain  of  death. 


19) 


B.  VL 


PERSECUTION    OF   THE    QUAKERS. 


313 


The  petition  was  granted  October   20tli,  1658,  by  the   court  of 
Boston.     A  short  extract  of  the  law  is  as  follows. 

31.  "Whereas  there  is  a  pernicious  sect,  (commonly  called 
Quakers)  who  take  upon  them  to  change  and  alter  the  received 
laudable  customs  of  our  nation,  and  also  to  destroy  the  order  of 
the  churches,  by  denying  all  established  forms  of  worship  [*] 
For  prevention  thereof,  this  court  doth  order  and  enact,  that 
every  person  or  persons,  being  convicted  to  be  of  the  sect  of  the 
Quakers,  shall  be  sentenced  to  be  banished  upon  pain  of  death." 

32.  Da?iiel  and  Provided  Southick,  son  and  daughter  to 
Lawrence  and  Cassandra,  not  frequenting  the  assemblies  of  such 
a  persecuting  generation,  were  fined  ten  pounds,  though  it  was 
well  known  they  had  no  estate,  their  parents  being  already 
brought  to  poverty  by  their  rapacious  persecutors.  To  get  this 
money,  the  general  court  at  Boston  issued  out  an  order,  by 
which  the  treasurers  of  the  several  counties  were  empowered 
to  sell  the  said  persons  to  any  of  the  English  nation  at  Virginia, 
or  Barhadoes,  to  answer  the  said  fines. 

83.  William  Maston,  at  Hampton,  was  fined  ten  pounds  for 
two  books  found  in  his  house,  five  pounds  for  not  frequenting 
their  church,  and  three  pounds  besides  as  due  to  the  priest ;  for 
which  fines  he  had  taken  from  him,  what  amounted  to  more  than 
twenty  pounds.  Not  long  after,  above  a  thousand  pounds  were 
taken  from  some,  only  because  they  had  separated  themselves 
from  the  persecuting  church. 

34.  Thomas  Prince,  governor  of  PlyvioutJi,  was  heard  to 
say.  That  in  his  conscience  the  Quakers  were  sxich  «  people  as 
deserved  to  be  destroyed,  they,  their  uives  arid,  children,  their 
houses  and  lands,  without  pity  or  mercy.  Humphrey  Norton  at 
Neiv-Haven,  for  being  a  Quaker,  was  severely  whipt,  and  burnt 
in  the  hand  with  the  letter  H.  to  signify  heretic. 

35.  The  unjust  and  bloody  sentence  of  death  was  executed 
upon  William  Robinson  and  Marmaduke  Stephenson,  the  27th 
of  October,  1659.  When  they  were  come  near  the  gallows,  the 
priest  [Wilso7i]  tauntingly  said  to  Robinson,  "  Shall  such  Jacks 
as  you  come  in  before  authority,  with  their  hats  onV  To  which 
Robinson  replied,  "  Mind  you,  mind  you,  it  is  for  the  not  putting 
off  the  hat  we  are  put  to  death  !  " 

36.  The  persons  that  were  hanged,  were  barbarously  used — 
even  their  shirts  were  ripped  off  with  a  knife,  and  their  naked 
bodies  cast  into  a  hole  that  was  dug,  without  any  covering.  And 
priest  Wilson  makes  a  ballad  on  them.  On  the  31st  of  the  third 
month,  1660,  Mary  Dyer  was  sentenced  to  death  by  Endicot, 
and  the  next  day  executed.  William  Leddra  returned  to  Boston, 
was  cast  into  an  open  prison,  and  locked  in  chains  day  and  night, 
in  a  very  cold  winter,  and  was  sentenced  to  death,  and  executed 
on  the  14th  of  the  first  month,  1661. 

21 


CHAP. 
XII. 


*  See  Acts, 
vi.  14.  & 
xvi.  20,  21. 


Sewel's 
History,  p. 
21S. 


Ibid.  p.  219. 


Ibid.  p. 226. 


Ibid.  p.  264. 


314 


PERSECUTION    OP   THE    QUAKERS. 


B.  VI. 


CHAP. 
XII. 


Sewel's 
«.      History, 
p.  272,  324. 


Die.  2Jd, 
1662. 


*  See  Jer. 
XX.  1,  2,  & 
Acts,  xvi. 


37.  Many,  both  men  and  women,  were  stripped  naked  from 
the  waist  and  upward,  tied  to  the  cart-tail  and  scourged  in  the 
most  brutal  and  barbarous  manner,  while  the  priests,  who  were 
the  principal  instigators  to  such  more  than  savage  meanness,  were 
pleased  in  nothing  better  than  in  the  exercise  of  such  antichristian 
and  diabolical  cruelties. 

38.  Peter  Pearson  and  Judith  Brown,  being  stript  to  the 
waist,  were  fastened  to  a  cart-tail,  and  whipt  through  the  town 
of  Boston.  Also  Josiah  Southick  was  stript  and  led  through  the 
streets  of  Boston  at  the  cart-tail,  and  vehemently  scourged  by 
the  hangman.  The  same  day  he  was  whipt  at  Rozhury,  and  the 
next  morning  at  Dedham.  The  whip  used  for  these  cruel  execu- 
tions, was  not  of  whip  cord,  but  of  dried  guts;  and  each  string 
with  three  knots  at  the  end. 

39.  At  Dover,  Anne  Coleman,  Mary  Tomkins,  and  Alice 
Ambrose,  were  sentenced  to  be  fastened  to  the  cart-tail,  and 
whipped  on  their  naked  backs,  through  eleven  towns,  a  distance  of 
near  eighty  miles.  Then  in  a  very  cold  day,  the  deputy,  Walden, 
at  Dover,  caused  these  women  to  be  stript  naked,  from  the  middle 
upward,  and  tied  to  a  cart,  and  then  whipt  them,  while  the  priest 
looked  on  and  laughed  at  it.  Two  of  their  friends  testified 
against  Walden^s  cruelty,  for  which  they  were  put  in  the 
stocks.* 

40.  The  women  were  carried  to  Hampton,  and  there  whipt — 
from  thence  to  Salsbury  and  again  whipt.  William  Barefoot  at 
length  obtained  the  warrant  from  the  constable  and  let  them  go 
the  priest  advising  to  the  contrary.  Not  long  after,  these  women 
returned  to  Dover,  and  were  again  seized,  while  in  meeting,  and  . 
barbarously  dragged  about  at  the  instigation  of  [a  man  falsely 
called]  Hate-evil  Nictioell,  a  ruling  elder.! 

41.  Afterwards,  Ajine  Coleman,  and  four  of  her  friends  were 
whipped  through  Salem,  Boston,  and  Dedham,  by  order  of  Haw- 
thorn, the  magistrate.  Anne  Coleman  was  a  little,  weakly  woman; 
Bellingham  encouraging  the  executioner  while  she  was  fastening 
to  the  cart  at  Dedham,  he  laid  on  so  severely,  that  with  the  knot 
of  the  whip  he  split  the  nipple  of  her  breast,  which  so  tortured 
her,  that  it  almost  took  away  her  life. 

42.  These  are  a  few  instances  out  of  many,  of  those  diabolical, 
beastly,  and  more  than  savage  cruelties,  which  were  exercised 
by  those  who  pretended  that  for  conscience  sake  they  had  chosen 

f  The  barbarity  of  their  persecutors,  on  this  occasioD,  exceeds  all  description. 
Being  seized  in  meeting,  while  on  their  knees  in  prayer,  they  were  dragged  by 
their  arms  nearly  a  mile,through  a  deep  snow,  across  fields  and  over  stumps,  by 
which  they  were  much  bruised.  The  next  day  they  were  barbarously  dragged 
down  a  steep  hill  to  the  water  side,  and  threatened  with  drowning,  and  one  of 
them  was  actually  plunged  into  the  water,  when  a  sudden  shower  obliged  them  to 
retreat.  At  length,  after  much  abuse,  these  poor  victims  of  orthodox  barbarity, 
were  turned  out  of  doors  at  midnight,  and  with  their  clothes  wet  and  frozen,  were 
obliged  to  suffer  the  inclemency  of  a  severe  winter's  night. 


B.  VL 


PERSECUTION   OF    THE   QUAKERS. 


815 


the  wilderness  of  America !   And  such  were  the  fruits  of  the  Pro-      chap. 
testant    religion    in    its   greatest   purity.     Let    them    cease    to        " 
disgrace  the  name  oi  Jesus  ;  they  never  knew  him,  but  were  the 
great-grand  children  of  those  who  persecuted  the  prophets — they 
were  the  posterity  of  Cain — walking  in  the  zt-ay  q/"  Balaam — 
raging  vjaves  of  the  sea,  foaming  out  their  own  shame. 

43.  To  the  above  matters  of  fact  may  be  added  the  following 

just  remark  inserted  in  the  Historij  of  Redemption.    After  speak-   Hist. of Re- 
ing  of  the   persecutions    and   oppressions   in   the   times   of  the  45^^'' P" 
Stuarts,  and  the  tyranny  of  archbishop  Laud  and  his  furious  [c].' 
associates,  the  writer  observes,  that  "persecution  has  not  been 
confined  to  such  men :    every  sect  (says  he)  aiid  some  of  the  best 
men  in  each  have  engaged  in  this  diabolical  business.    With  what 
bitterness  did  the  Lutherans,  Zuinglians,  and  Calvinists,  and 
other  parties  of  the  reformers,  abuse,  imprison,  and  banish  each 
other,  is  too  well  attested  by  ecclesiastical  historians  of  the  six- 
teenth century,  to  be  denied." 

44.  "Not  to  mention  the  blood  of  sectaries  unjustly  shed  at 
home  and  abroad  ;  not  only  did  the  Episcopalians  in  Englatid  per- 
secute the  dissenters ;  but  in  Scotland,  and  during  the  com- 
monwealth in  England,  these  persecuted  the  Episcopalians. 
And  what  is  perhaps  more  extraordinary,  even  in  New  Eng- 
land, where  the  first  colonists  fled  from  the  iron  hand  of 
oppression  at  home,  theydpersecuted  the  Quakers  and  others 
who  differed  from  their  establishment.  How,  then  (adds  the 
writer)  shall  we  account  for  these  enormities,  but  upon  the 
principle — that  it  proceeds  from  the  general  depravity  of  human 
nature.'''' 

45.  And  a  general  d.epravity  it  is,  when  the  best  men,  in  all 
their  established  sects  and  parties,  are,  by  the  confession  of  their 
own  writers,  diabolical  persecutors.     And    if  persecution   is  a 
diabolical,  or  devilish  work,  well  said  Christ  of  such,    Ye  are  of  see  John, 
your  father,  the  devil,  and  the  lusts  of  your  father  ye  will  do:  >■"'•  33-44. 
he  was  a  murderer  from  the  beginning,  and  abode  not  in  the, 

truth,  because  there  is  no  truth  in  him. 

46.  Yet,  by  all  these  most  horrid  cruelties  and  abominable 
works,  they  established,  what  is  called  the  Christian  World, 
upon  the  principles  of  false  teachers,  corrupted  priests,  bloody 
emperors,  imperious  popes,  and  diabolical  persecutors,  including 
the  ecclesiastical  tyrants  of  every  age,  from  Constantine  down 
to  John  Norto7i,  and  the  rest  of  the  Protestant  priesthood,  under 
Governor  Endicot. 

47.  But  their  diabolical  works  unmask  their  Christianity,  and 
by  the  light  of  the  sun  of  righteousness,  the  foundations  of  their 

world  are  discovered,  which  have  been  long  kept  in  store,  reserved  2  Peter,  iii, 
unto  fire,  against  the  day  of  judgment,  and  perdition  of  ungodly  '^' 
men. 


316  PERSECUTION    OP   THE   QUAKERS.  B.  VI. 

c^-^P-  48.  Candid  reader,  let  it  be  engraven  on  your  heart,  never  to 
be  erased ;  let  it  be  impressed  on  your  mind,  never  to  be  forgot- 
ten; that  the  true  church,  the  true  followers  of  Christ  never 
persecuted  any ! 

49.  After  tracing  the  long  line  of  succession,  through  the  per- 
secuting and  corrupt  hierarchy,  from  Constantine  to  the  Popes, 
and  from  the  Popes  to  Luther  and  Calvin,  and  from  them  down 
to  John  Norton,  and  the  rest  of  the  persecuting  crew  under 
governor  John  E7idicot,  what  rational  mind  can  believe  that 
true  Christianity  can,  or  ever  could  be  propagated,  or  any  true 
church  ever  descend  from  such  a  horrible  and  corrupt  source  ? 
Nay,  never.  As  well  might  we  believe  that  Satan  can  propagate 
holiness,  mercy,  arid  love;  and  that  the  peaceable  kingdom  of 
Christ  can  be  established  by  hypocrisy,  falsehood,  and  blood. 


THE    TESTIMONY 


CHRIST'S  SECOID  APPEARING. 


BOOK  VII. 

THE  EXTENT  AND  DURATION  OF  "WHAT  IS  CALLED  THE 
CHRISTIAN  WORLD. 


CHAPTER  I. 

"WORLDLY    CHRISTIANS    CONTRASTED    WITH    VIRTUOUS    BE- 
LIEVERS   IN    CHRIST. 

The  disciples  of  Jesus  Christ,  or  learners  of  the  Gospel,  were  first    chap.  i. 

called  Christians  at  Antioch.     Under  this  name  all  were,  in  pro- 

cess  of  time  included,  who  professed  to  believe  that  Jesus  was 

the  promised  Messiah.     But  when  antichrist  arose,  and  assumed 

the  name  and  authority  of  Christ,  he  was  properly  &  false  Christ, 

and  his  disciples  of  course  must  be  false  Christians ;  therefore 

the  Christian  ivorld  must  mean   that  world  of  Christians  who 

are  the  followers  of  a  false  Christ,  and  who  "  wondered  after  the 

beast;"  while  such  as  retained  a  measure  of  the  true  Christian 

faith  and  practice,  must  be  called  by  some  other  name. 

2.  From  what  has  been  already  stated,  concerning  the  rise  and 
progress  of  antichrist's  dominion,  it  appears  that  after  the  days 
of  the  Apostles,  there  remained  but  little  room  for  the  pure  and 
undefiled  religion  of  Jesus,  on  earth, 

3.  How  far  the  fire  of  truth  was  extinguished,  by  those  floods 
of  error,  which  early  began  to  be  disgorged  hy  false  apostles  and 
deceitful  workers,  and  how  extensively  the  influence  of  antichris- 
tian  corruption  prevailed,  is  particularly  worthy  of  reflection,  in 
order  to  discover  the  real  distinction  between  the  multitude  who 
assumed  the  name  of  Christ,  and  called  him  Lord,  Lord,  and  the 
virtuous  few  who  were  careful  to  do  the  things  that  he  taught. 

4.  All  that  the  false  spirit  could  engage  in  his  service,  from 
his  first  rise,  he  did  engage,  and  all  that  he  engaged  in  his  ser- 
vice he  did  corrupt,  in  the   highest  degree ;  so  that  in  the  pro- 


318  WORLDLY    CHRISTIANS   CONTRASTED   WITH      B.  VII. 

CHAP.  I.    gress  of  his  dominion,  as  far  as  his  influence  extended,  both  vien 
and  things  were  most  efl"ectually  changed  for  the  worse. 

5.  Emperors,  kings,  and  every  class  of  civil  rulers,  became 
more  tyrannical ;  laws  and  maxims  of  civil  policy  more  cruel  and 
oppressive  ;  soldiers  more  barbarous  ;  every  kind  of  craftsmen 
more  addicted  to  deception  and  fraud ;  and  every  art  and  science 

*    more  perverted  to  the  purposes  of  pride,  luxury,  and  unrighteous 
gain. 

6.  All  orders  of  priesthood  were  more  corrupted,  and  learned 
gre^-ter  arts  of  imposition  and  deceit;  the  sacred  Scriptures  were 
corrupted  from  beginning  to  end,  both  in  the  sense  and  applica- 
tion, especially  the  doctrines  of  Christ  and  his  Apostles.  In  a 
word,  everything  that  antichrist  could  get  hold  of,  or  in  any  wise 
attach  to  his  corrupt  kingdom,  whether  it  related  to  soul  or  body, 
to  faith  or  practice,  to  time  or  eternity,  he  so  corrupted,  that  the 
whole  creation  was,  in  a  moral  sense,  removed  to  a  much  greater 
distance  from  God. 

7.  Every  age  improved  upon  the  corruptions  of  the  past,  and 
prepared  a  greater  degree  of  corruption  lor  the  following ;  and 
thus  it  continued  and  increased,  until  all  the  nations  of  the  earth 
were  corrupted ;  and,  as  far  as  antichrist's  claim  extended, 
nothing  escaped  his  poisonous  and  corrupting  influence,  save 
those  few  enlightened  souls  who  were  willing  to  face  death  in  all 
its  most  frightful  forms,  rather  than  come  under  his  dominion. 

8.  Amidst  all  the  presumptuous  claims  and  high  pretensions 
of  the  false  spirit,  by  which  the  world  was  deceived,  God  did  re- 
serve the  spirit  of  faith  and  of  true  virtue  in  his  own  power,  and 
whenever  it  was  poured  out  upon  any  people,  the  life  and  sub- 
stance of  that  spirit  was  out  of  the  deceiver's  reach. 

9.  True,  he  could  torture  the  bodies,  corrupt  and  pervert 
the  words,  and  maliciously  misrepresent  the  actions  of  those  who 
possessed  that  spirit ;  but  the  spirit  itself,  by  which  they  spake 
and  were  actuated,  remained  uncorrupted  and  undefiled  through 
the  whole  of  his  pernicious  reign,  and  is  to  this  day,  wherever 
it  is  found,  a  swift  witness  against  all  his  deceitful  claims  to  or- 
thodoxy, and  all  his  beastly  works. 

10.  Yet  it  will  not  be  denied  that  a  false  Christ  often  had 
power  to  corrupt  by  flatteries,  and  draw  into  his  communion, 
many  who  had,  for  a  time,  been  actuated  by  the  spirit  of  truth, 
and  bore  a  swift  testimony  against  error  and  vice.  Whole  socie- 
ties of  such  were  frequently  overcome  by  the  beast,  and  swal- 
lowed up  in  the  general  mass  of  corruption. 

11.  But  the  spirit  of  truth  never  could  he  overcome,  nor  led 
captive  with  them ;  but  would  again  raise  up  others  of  the  same 
description,  separate  from  the  catholic  kingdom;  and  thus  a 
measure  of  the  true  work  of  God,  and  the  fruits  of  the  spirit  of 
truth,  from  time  to  time  appeared,  and  stood  as  a  monument,  to 


B.   VII.  VIRTUOUS   BELIEVERS    IN    CHRIST.  .  319 

condemn  the  universal  corruptions  of  a  false  religion,  wbich  over-    ^h^p.  i. 
spread  the  earth  under  the  name  of  Ch?istiamty. 

12.  Therefore,  for  the  truth's  sake,  we  are  bound  to  distin- 
guish between  that  spirit  which  ruled  the  motley  mixture  of 
Pagans,  Jews,  and  pretended  Christians,  and  that  very  different 
spirit  which,  in  a  separate  and  distinct  people,  was  all  along  dis- 
tinguished by  the  fruits  of  mortification  and  abstinence,  piety,  ' 
virtue,  innocence,  and  simplicity  of  manners. 

13  Cerdoii,  Marcion,  Mani,  Novatian,  Hierax,  Priscilh'an, 
and  those  who  followed  their  example,  would  doubtless  furnish  a 
very  different  history  from  that  of  the  contending  philosophers, 
emperors,  and  popes,  were  their  sentiments,  their  lives,  and  their 
actions  justly  recorded.  Even  the  small  traces  of  virtue,  that 
have  been  transmitted  down  through  the  writings  of  their  adver- 
saries, are  sufficient  to  show  the  striking  contrast  that  existed 
between  them  and  the  great  Christian  hierarchy. 

14.  Under  the  various  names  of  Mardonites,  Mmiicheans, 
PrisciUiaiiists,  Bogoiiiilans,  Cathari,  Beghards,  Picards,  Wul- 
denses,  Albigenses,  Anabaptists,  ^-c,  there  appeared,  at  differ- 
ent periods,  a  people  who  bore  a  striking  resemblance  to  each 
other,  both  in  their  faith  and  manners. 

15.  They  considered  Jesus  Christ  not  as  the  founder  of  a  tem- 
poral hierarchy,  but  as  a  pattern  of  piety  and  virtue  :  hence  they 
placed  religion  not  so  much  in  doctrines  and  outAvard  forms  of 
worship,  as  in  purity  of  heart  and  a  virtuous  practice ;  and 
therefore  they  bore  a  uniform  testimony  against  vice,  and  the 
established  orthodoxy  of  the  standing  priesthood. 

16.  Many  of  them  chose  a  life  of  continence,  others  did  not: 
they  allowed  each  other  liberty  of  conscience,  that  each  might 
live  according  to  their  own  faith,  and  they  persecuted  none 
who  differed  from  them.  They  took  no  oaths,  bore  no  arms,  and 
patiently  endured  persecution  for  the  testimoiiy  which  they 
held. 

17.  And  what  was  all  this,  but  a  standing  memorial  of  the  nature 
and  tendency  of  the  true  Gospel,  and  a  witness  against  the  corrupt 
religion  established  by  human  authority  ?  Not  that  either  the  doc- 
trine or  manners  of  those  virtuous  people  were  formed  into  any  sys- 
tem, or  conveyed,  by  any  external  authority,  from  one  to  another  ; 
but  being  influenced  by  the  same  invisible  Spirit,  however  discon- 
nected they  might  have  been,  as  to  external  things,  their  faith  and 
practice  were  essentially  the  same  in  nature,  though  not  always  in 
degree, 

18.  "Wherever  such  a  faith  and  practice  were  manifested,  they 
never  failed  to  reprove  and  condemn  that  which  was  of  a  contrary 
nature ;  and  such  was  then  the  true  work  of  God  for  that  pur- 
pose; therefore,  as  vice  and  wickedness  increased  among  the 
professed  orthodox  Christians,  virtue  was  elsewhere   practised, 


320 


WORLDLY   CHRISTIANS    CONTRASTED   WITH      B.  VII. 


CHAP.  I. 


Eccl.  Re- 
searches, 
p.  127. 


Ibid.  p.  194. 


under  some  other  name,  sufficient  in  degree  to  expose  tte  king- 
dom of  the  beast  in  its  proper  colors. 

19.  Thus,  while  the  door  of  the  Catholic  church  stood  open  to 
all  characters,  and  the  universal  depravity  of  priests  and  people 
destroyed  every  real  distinction  between  virtue  and  vice  in  that 
apartment,  the  people  taught  by  Novatian,  stood  as  a  living  re- 
proof of  their  libertine  government.  Some  exclaimed,  "  It  is  a 
barbarous  discipline  to  refuse  to  re-admit  people  into  Christian 
communion  because  they  have  lapsed  into  idolatry  and  vice." 
Others,  finding  the  inconvenience  of  such  a  lax  discipline,  re- 
quired a  repentance  of  five,  ten,  or  fifteen  years. 

20.  But  the  Novatians  said,  "If  you  be  a  virtuous  believer, 
and  will  accede  to  our  confederacy  against  sin,  you  may  be 
admitted  among  us  by  baptism,  or  if  any  Catholic  has  baptized 
you  before,  by  re-baptism.  But  mark  this,  if  you  violate  the 
contract  by  lapsing  into  idolatry  and  vice,  we  shall  separate  you 
from  our  community,  and,  do  what  you  will,  we  shall  never  re- 
admit you.  Grod  forbid  we  should  either  injure  your  person, 
your  property,  or  your  character,  or  even  judge  of  the  truth  of 
your  repentance  and  your  future  state :  But  you  can  never  be 
re-admitted  to  our  community  without  our  giving  up  the  best  and 
only  coercive  guardian  we  have  of  the  purity  of  our  morals."* 

21.  This  Novatian  discipline,  Euscbius  says,  '■'rent  the  unity 
of  the  church.^''  Truly  it  showed  that  the  Church  of  Christ  and 
a  wicked  idolatrous  world  could  never  be  united.  But  when 
antichrist  had  completed  the  union  between  the  civil  and  eccle- 
siastical powers,  and  a  whole  empire  was  Christianized  at  once, 
by  a  mere  change  of  human  government,  the  state  of  the  ivorld, 
thus  united  to  the  church,  might  have  appeared  unspeakably 
glorious  to  the  worldly-minded,  had  not  God  reserved  a  people, 
whose  virtuous  practice  should  expose  the  universal  deception  of 
the  self-styled  Catholics 

22.  "Certain  it  is,  (says  Robinso7i,)  the  virtuous  Manicheans 
thought  they  were  only  Pagan  schismatics,  acting  vice  in  the 
name  of  the  most  virtuous  of  beings,  Jesus  Christ,  whose  char- 
acter must  sink  in  proportion  as  theirs  rose." 

23.  Thus  Fatistus,  the  Manichean,  said  to  Samt  Augustin: 
"How  dare  you  call  me  a  Pagan  schismatic?  The  Pagans 
honor  God,  they  think,  by  building  temples,  by  erecting  altars 
and  images,  and  by  offering  sacrifices  and  incense.  I  have  quite 
other  notions.  I  consider  myself,  if  I  be  worthy,  a  rational 
temple  of  God.  I  honor  Jesus  Christ,  his  Son,  as  his  express 
image.  A  well  instructed  mind  is  his  altar,  and  pure  and  simple 
adoration  the  acceptable  sacrifice  to  God." 

•According  to  Jones,  in  a  work  written  by  Novatian,  he  shows  that  it  was  Christ 
who  appeared  to  the  Patriarchs.  Abraham,  Jacob,  Moses,  <Sfcc.  See  Jones's  His. 
tory,  p.  183. 


B.  VII. 


VIRTUOUS   BELIEVERS   IN   CHRIST. 


321 


24.  "For  your  parts,  you  have  substituted  the  ceremonies  of 
your  love  feasts  in  the  place  of  sacrifices,  martyrs  instead  of 
idols,  and  you  honor  them  as  the  Pagans  do  their  deities,  by 
votive  oiFerings.  You  appease  the  manes*  of  the  dead  by  wine 
and  festivals.  You  celebrate  the  feasts  of  Paganisin  by  ohserv- 
ing  days:  and  in  regard  to  their  morals,  you  preserve  them 
entire,  and  have  altered  nothing.  It  is  you  then,  and  not  we, 
who  are  Pagaii  schismatics,  and  nothing  distinguishes  you  from 
the  rest  of  the  heathens,  but  your  holding  separate  assemblies.^'' 

25.  "You  ask  me  whether  I  believe  the  Gospel?  Is  that  a 
question  to  put  to  a  man  who  observes  all  the  precepts  of  it  ?  I 
might  with  propriety  put  the  question  to  you,  because  your  life 
gives  no  proof  of  it." 

26.  "As  for  me,  I  have  quitted  father,  mother,  and  children. 
I  have  renounced  all  that  the  Grospel  commands  me  to  renounce ; 
and  you  ask  me  whether  I  believe  the  Gospel.  I  perceive  you 
do  not  understand  the  Gospel,  which  is  nothing  but  the  doctrine 
and  precepts  of  Jesus  Christ.  You  see  in  me  the  beatitudes 
mentioned  by  Jesus  Christ.  I  am  poor  in  spirit,  meek,  peaceable, 
pure  in  heart.  You  see  me  suffer  sorrow,  hunger,  thirst,  perse- 
cution, and  the  hatred  of  the  world  for  righteousness  sake;  yet 
you  doubt  whether  I  believe  the  Gospel." 

27.  "You  do  not  practise  the  precepts  of  Christ;  and  I  do 
practise  them.  It  must  be  allowed,  you  have  chosen  the  easy, 
and  I  the  difficult  part ;  and  that  Jesus  hath  not  annexed  the 
promise  of  salvation  to  your  part ;  but  he  hath  to  mine.  He 
hath  said.  Ye  are  my  friends  if  ye  do  whatsoever  I  command 
you;  but  he  hath  not  said.  Ye  are  my  friends  if  ye  believe  I 
was  born  of  a  virgin." 

28.  The  analogy  between  virtuous  believers  of  every  age,  may 
be  seen  in  the  general  accounts,  in  history,  of  heretics,  enthu- 
siasts and  fanatics  ;  and  that  such  had  no  relation  to  the  Christian 
world,  is  manifest  from  the  history  of  persecutions,  from  Nero, 
emperor  of  Rome,  down  to  John  Endicot,  Governor  of  Boston. 

29.  To  be  sewed  up  in  the  skins  of  wild  beasts,  and  worried 
to  death  by  dogs,  or  dressed  in  shirts  made  stiff  with  wax  and 
set  on  fire,  was  the  fate  of  heretics  under  the  reign  of  Nero. 
And  for  what  cause  was  every  additional  mode  of  torture  em- 
ployed by  his  successors,  to  extirpate  them  from  the  earth? 
imprisoning,  scourging,  racking,  searing,  burning,  drowning,  or 
tearing  them  piecemeal  with  red-hot  pincers  ?  The  whole  ground 
of  their  hatred  may  be  seen  from  a  few  instances  of  their  cruelty. 


CHAP.  I. 


'  Ghosts. 


Keel.  Re- 
searches, 
p.  327. 


322 


VIRTUOUS   BELIEVERS 


B.  VII. 


CHAPTER  II. 


VIRTUOUS    BELIEVERS,    IN     EVERY    AGE     OP   THE     CHRISTIAN 
ERA,  COMPARED  WITH  WORLDLY  CHRISTIAN  PROFESSORS. 

CHAP.  n.  When  the  persecution  in  the  second  century  began  to  rage  at 
Lyons,  Efipodiiis,  a  young  man,  was  brought  before  the 
governor,  and  examined  in  the  presence  of  a  crowd  of  Pagans. 
The  governor  at  length  took  him  aside,  and  with  dissembled 
kindness,  pretended  to  pity  his  condition,  and  intreated  him  not 
to  ruin  himself  by  obstinacy. 

2.  "Our  deities  (continued  he)  are  worshipped  by  the  greater 
part  of  the  people  in  the  universe,  and  their  rulers :  we,  to 
honor  them,  launch  into  pleasures;  you,  by  your  faith,  are 
debarred  from  all  that  indulges  the  senses.  Our  religion  enjoins 
feasting,  yours  fasting ;  ours  the  joys  of  licentious  blandishments, 
yours  the  barren  virtue  of  chastity.  Can  you  expect  protection 
from  one  who  could  not  secure  himself  from  the  persecution  of 
a  contemptible  people?  Then  quit  a  profession  of  such  austerity, 
and  enjoy  those  gratifications  which  the  world  aifords,  and  which 
your  youthful  years  demand." 

3.  To  which  Epipodius  replied:  "Your  pretended  tenderness 
is  actual  cruelty ;  and  the  agreeable  life  you  describe,  is  replete 
with  everlasting  death.  The  frame  of  man  being  composed  of 
two  parts,  body  and  soul;  the  first  as  mean  and  perishable, 
should  be  rendered  subservient  to  the  interests  of  the  last. 
Your  idolatrous  feasts  may  gratify  the  mortal,  but  they  injure 
the  immortal  part:  that  cannot  therefore  be  enjoying  life,  which 
destroys  the  most  valuable  moiety  of  ycur  frame  :  your  pleasures 
lead  to  eternal  death,  and  our  pains  to  perpetual  happiness." 
For  this  speech,  Epipodii/s  was  severely  beaten,  and  then  put  to 
the  rack,  upon  which  being  stretched,  his  flesh  was  torn  with 
iron  hooks,  then  taken  from  the  rack  and  beheaded,  April  20th, 
in  the  year  179. 

4.  About  the  year  250,  "  Detiisa,  a  young  woman  of  only  six- 
teen years  of  age,  was  (by  order  of  Opthnus,  proconsul  of  Asia) 
given  up  to  two  libertines,  to  become  the  object  of  their  lust ;  and 
having  sufi"ered  under  their  brutality  half  the  night,  and  being 
miraculously  delivered,  was  afterwards  beheaded,  by  order  of 
the  same  tyrant." 

5.  '■'  Agtha,  a  CicilianX&Aj,  for  refusing  to  gratify  the  lust- 
ful passions  of  Quintian,  the  governor  of  Sicily,  was  scourged, 
burnt  with  hot  irons,  and  torn  with  sharp  hooks,  laid  naked  upon 
live   coals,   and  carried   thence  to  prison,  where  she    expired. 


Wright's 
Mnriyr. 
vol.  i.  p.  21. 


Ibid.  J).  27. 


Ibid.  p.  28. 


B.  VII.      COMPARED    WITH    WORLDLY    PROFESSORS.  323 

Theodora,  a   beautiful  young  lady  of  A?itioch,  on  refusing  to   chap,  ii. 
sacrifice  to  the  Roman  idols,  was  condemned  to  the  stews,  that 
her  virtue  might  be  sacrificed  to  the  brutality  of  lust ;  and  for 
attempting  to  escape,  was  beheaded  and  burnt." 

6.  Maxi7nilian,  a  likely  youth,  about  the  same  time,  refusing 
to  bear  arms,  and  saying,  "  /  avi  alreadij  a  soldier  of  Christ  and 
cannot  serve  any  other  power'''' — was  beheaded.  And  for  no 
other  cause  than  for  a  spirit  of  peace  and  purity,  were  the 
millions  of  virtuous  believers  persecuted  to  death,  in  succeeding 
ages,  by  those  who  deceitfully  called  themselves  Christians. 

7.  That  lying  spirit  that  could  convert  a  vain  philosophy  into 
a  gospel,  a  licentious  priesthood  into  Christian  apostles,  and  a 
worse  than  Pagan  hierarchy  into  the  Church  of  Christ,  could 
also  corrupt  the  doctrines  of  the  innocent,  by  deceitful  and 
mysterious  language,  and  put  a  false  coloring  upon  the  practice 
of  the  virtuous,  to  blind  the  eyes  of  the  ignorant,  and  retain  the 
world  in  the  fatal  snares  of  vice. 

8.  Thus,  the  last  degree  of  antichrist's  influence,  was  in  taking 
away  the  key  of  knowledge,  forming  a  thick  veil  of  prejudice  to 
cover  and  hide  the  only  living  witnesses  of  truth,  whose  faith  and 
practice,  many  candid  men  have  fully  demonstrated,  even  from 
the  records  of  their  persecutors,  to  have  been,  of  all  others,  the 
nearest  transcript  of  the  precepts  and  example  of  Christ,  in 
their  day. 

9.  Dr.  Horneck,  and  after  him  Johti  Wesley,  says,  "Not  a 
few  of  them  renounced  the  satisfaction  of  matrimony,  lived  sin- 
gle, forsook  all,  buried  themselves  in  poor  cottages,  studied  the 
Scriptures,  contemplated  heaven,  and  thus  lived  to  God  alone." 

"  Some  travelled  into  far  countries,  preached  the  Gospel,  and  when  Wesley's 
they  had  laid  a  good  foundation   there,  went  further,  and  spent  ^rary^'voi. 
their  time  in  pains  and  labors,  and  doing  good.     Thousands  of  ^^ix.  p. 
their  virgins,  freely  dedicated   themselves  to  God,  and  would 
be  inarried   to  none    but    him — and   though    many  times   they 
were  tempted   by  rich  fortunes,  yet  nothing  could   alter  their 
resolutions." 

10.  The   same  spirit  of  virtue  is  breathed  in  the   words  of  a 
Waldensian  preacher,  as   recorded  by  Reiiier,    and  quoted  by 
Robinson.     "They  (the  Papal  clergy)  are  rich  and  avaricious,  of  Ecd.  Re- 
whom  the  Lord  says,  Wo  unto  you  rich,  for  you  have  received  ^^i^^^^^'^' 
your  co7isolation :  but  we,  having  food  and  raiment,  are  there- 
with content.'''' 

11.  "They  are  voluptuous,  and  devour  widows' houses:  we 
only  eat  to  be  refreshed  and  supported.  They  fight  and  encour- 
age war :  and  command  the  poor  to  be  killed  and  burnt,  in  de- 
fiance of  that  saying,  ife  that  taketh  the  sword  shall  perish  by 
the  sword.  For  our  parts,  they  persecute  us  for  righteousness 
sake." 


324 


VIRTUOUS   BELIEVERS 


B.  VII. 


CHAP. II.  12.  "They  do  nothing;  they  eat  the  bread  of  idleness  :  We 
work  with  our  hands.  They  monopolize  the  giving  of  instruction, 
and  wo  be  to  them  that  take  away  the  key  of  knowledge :  but 
among  us,  women  teach  as  well  as  men,  and  one  disciple  as  soon 
as  he  is  informed  himself,  teaches  another.  And  because  we  are 
sincere  believers  in  Christ,  and  teach  and  enforce  a  holy  life  and 
conversation,  these  scribes  and  pharisees  persecute  us  to  death, 
as  their  predecessors  did  Jesus  Christ." 

13.  It  matters  not  what  changing  hypocrites,  from  age  to  age, 
have  called  those  harmless  people,  or  what  slanderous  comments 
they  have  formed  upon  their  doctrines  and  manners.  Virtue 
itself  could  never  be  changed  into  vice,  and  wherever  it  appeared, 
it  stood  as  a  testimony  against  them,  the  noblest  work  of  Grod 
on  earth. 
Ecci.  Re-  14.  Robi?tsoii,  Speaking  of  those  virtuous  dissenters,  in  the 
searches, p.  twelfth  ccntury  and  onward,  says,  "They  condemn  the  tyranny 
and  corruptions  of  a  false  religion,  by  a  practical  Testimony. 
They  could  not  be  charged  with  perjury,  for  they  had  never 
taken  oaths,  and  one  of  their  maxims  was,  Su-ear  not  at  all. 
■  Sedition  could  not  be  pretended,  for  they  never  bore  arms.  They 
could  not  be  awed  by  one  another,  for  they  had  no  masters ;  they 
could  not  be  bribed,  for  they  had  no  necessitous  gentry.  Filled 
with  that  auspicious  freedom  which  innocence  inspires,  they  had 
not  even  one  patron  at  court,  and  their  whole  expectation  was 
placed  on  the  superintending  providence  of  God." 

15.  Such  was  the  general  character  of  the  people,  driven  from 
city  to  city,  from  mountain  to  mountain,  and  from  valley  to  val- 
ley, for  many  hundred  years,  under  as  many  names  of  heresy  as 
their  adversaries  chose  to  invent.  "If  they  were  called  Ma?ii- 
cheans,  (says  Rohinsoii,)  it  was  because  they  denied  the  Catholic 
doctrine  of  the  Trinity — and  of  course  believed  that  Jesus  was 
a  man." 

16.  Says  Rodulpk,  "  Non  credunt  filium  asqualem  patri,  quia 
dixit,  Pater  major  me  est.  i.e.  The?/  do  not  believe  the  Son  to 
be  equal  with  the  Father,  because  he  said,  The  Father  is  greater 
than  I."  If  they  were  called  Cathari  or  Gazari,  it  was  because 
of  their  morals — the  purity  of  their  lives.  They  said  A  Chris- 
tian church  ought  to  consist  of  only  good  people :  The  church 
ought  not  to  persecute  any,  eve?i  the  wicked.'''' 

ibid.p.4io.  17.  Sometimes  they  were  called  P(2i?e?7'?2e.9 :  "This  described 
their  condition  in  life.  They  were  decent  in  their  deportment, 
modest  in  their  dress  and  discourse.  In  their  conversation  there 
was  no  levity,  no  scurrillity,  no  detraction,  no  falsehood,  no 
swearing.  They  were  chaste  and  temperate ;  not  given  to  anger 
or  other  violent  passions." 

18.  If  we  compare  this  character  with  that  of  the  reformed 
Calvinists,  given  in  the  words  of  their  own  confession,  we  need 


Ibid.  p.  406. 


Ibid,  note 

[6]. 


B.  VII.      COMPARED   WITH    WORLDLY   PROPESSORS.  325 

not  wonder  that  the  reformers  labored  hard  to  prove  their  descent  chap,  ii. 
from  the  persecuted  Waldenses.  Just  so  the  obscene  and  wicked 
Catholic  priests  first  founded  their  authority  on  a  claim  to  their 
descent  from  Jesus  and  his  holy  Apostles,  and  endeavored  to 
cloak  their  wickedness  under  his  imputed  righteousiiess,  and 
condemn  their  fellow  Pagans  upon  the  false  presumption  of  their 
sublime  descent. 

19.  In  the  same  manner  have  the  Protestant  persecutors 
endeavored  to  cover  their  abominations  under  the  righteous 
character  of  those  whom  their  fathers  persecuted.  While  they 
equal  the  Papists  in  all  manner  of  wickedness,  they  claim  the 
Catholic  authority  over  them,  upon  pretence  that  the  true  key  of 
St.  Peter  was  handed  down  to  them  through  those  innocent 
people,  whom  they  themselves,  on  other  occasions,  will  brand  as 
the  worst  of  heretics.  To  such  miserable  artifices  has  aiitichrist 
been  driven  to  support  his  orthodoxy ! 

20.  Says  Dr.  Madai?te,  "When  the  Papists  ask  us  where  our  EccI.  His- 
religion  was  before  Luther?  We  generally  answer,  In  the  Bible;  ^^p''  ^jg 
[i.e.  in  the  Book;  a  poor  kind  of  religion  !  ]  and  we  answer  well,   note  [gj. 
(says  he ;)  but  to  gratify  their  taste  for  tradition  and  human 
authority,  we  may  add  to  this  answer,  and  in  the  valleys  of 
Piedmont ;"  i.e.  among  those  persecuted  heretics  the  Waldoises. 

21.  Such  an  answer  may  serve  to  vindicate  a  religion  that  be- 
gan and  continued  in  false  swearing,  and  is  wholly  dependent  for 
merit  on  the  righteousness  of  another.  But  unhappily  for  the 
reformers,  there  were  Piedmontese  cotemporary  with  them. 

22.  Who  were  those  heretics  that  were  extirpated  like  mad 
dogs,  by  Luther'' s  advice,  but  the  heirs  of  that  spirit  of  liberty, 
of  innocence  and  peace,  which  had  been  so  happily  cherished  and 
preserved,  for  many  ages,  in  the  vallies  of  Piedmont  and  the 
Pyrenees  ?  Among  those  persecuted  Anabaptists  of  the  sixteenth 
century,  we  find  the  same  characters  which  the  old  Waldenses 
and  Ma7iicheans  supported.* 

23.  Authentic  records  in  France  assure  us,  (says  Robinson,)   Ecci.  Re- 
that  a  people  of  a  certain  description  were  driven  from  thence  |f^^'''^''^^'  P- 
in  the  twelfth  century.     Bohemian  records  of  equal  authority 
inform  us,  that  some  of  the  same  description  arrived  in  Bohemia 

at  the  same  time,  and  settled  near  a  hundred  miles  from  Prague, 
at  Satz  and  Laun  on  the  river  Eger,  just  on  the  borders  of  the 
kingdom. t 

24.  Almost  two  hundred  years  after,  another  undoubted 
record  of  the  same  country,  mentions  a  people  of  the  same 
description,  some  as  burnt  at  Prague,  and  others  as  inhabiting 

*The  reader  may  find  an  ample  and  authentic  account  of  those  reputed  heretics, 
the  ancient  Waldenses,  in  the  Researches  of  Robert  Robinson  under  his  history 
of  The  Church  of  Navarre  and  Biscay,  of  Italy,  and  The  Valleys  of  Piedmont. 

t  This  was  the  time  of  the  most  general  persecution  against  the  Waldenses  or 
Picards  of  the  sequestered  valleys. 


326 


VIRTUOUS  BELIEVERS 


B.  VII. 


CHAP.  II. 


Eccl.  Re- 
searches, p. 
524. 


Eccl.  His. 
torv,  vol. 
iv.'p.  452. 


*  See  Iia. 
XXXV.  8,  9. 

lii.  1.  and 
Zeph.  jii. 
13. 


the  borders  of  the  kingdom.  Above  two  hundred  years  after 
this,  in  the  reign  of  Ferdinand,  emperor  of  Germany,  the  same 
kind  of  people  existed ;  and  from  the  account  of  Carafa  the 
Jesuit,  more  than  twenty  thousand  lived  all  together  in  Moravia, 
and  were,  by  an  edict  of  the  emperor,  proscribed  and  banished 
as  heretics,  under  the  name  of  Anabaptists. 

25.  "The  religious  character  of  these  people  (says  Robinson,) 
is  so  very  different  from  all  others,  that  the  likeness  is  not  easily 
mistaken.  They  had  no  priests,  but  taught  one  another.  They 
had  no  private  property,  for  they  held  all  things  jointly.  They 
executed  no  offices,  and  7ieithcr  exacted  nor  took  oaths.  They 
bore  no  arms,  and  rather  chose  to  suffer  than  resist  wrong. 
They  held  every  thing  called  religion  in  the  church  of  Rome,  in 
abhorrence.  They  aspired  at  neither  wealth  nor  power,  and 
their  plan  was  industry." 

26.  They  lived  in  forty-five  divisions  called  fraternities,  exactly 
as  their  ancestors  had  done  before  their  banishment  from  France. 
Each  of  those  little  corporations  consisted  of  many  families,  who 
held  all  things  common.  Under  the  most  aggravated  circum- 
stances of  cruelty,  they  were  obliged  to  abandon  their  houses 
and  lands  just  at  a  time  their  fields  were  ripe  for  the  harvesting, 
and  the  most  deplorable  scenes  of  persecution  followed,  for  seven 
successive  years. 

27.  Where,  then,  appears  the  difference  between  those  ana- 
baptists so  cruelly  persecuted  by  the  Papists  in  Bohemia  and 
Moravia,  and  those  who  were,  with  equal  cruelty,  massacred  and 
burnt  by  Papists  and  Protestants  in  Germany  ?  The  fact  is,  they 
sprung  from  one  original  stock,  were  precisely  of  the  same  char- 
acter, and  were,  in  every  respect,  as  much  one  people  as  were 
their  joint  persecutors. 

28.  It  is  acknowledged,  even  by  the  reformers,  that  they  were 
men  of  upright  intentions.  Moshei?ns&ys,  "their  common  opinions 
seem  to  be  all  derived  from  this  leading  and  fundamental  princi- 
ple, that  the  kingdom  ichich  Christ  established  upon  earth,  is  a 
visible  church,  or  community ,  into  which  the  holy  and  the  just 
are  alone  to  be  admitted,  and  lohich  is  consequently  exempt  from 
all  those  institutions  and  rules  of  discipline,  that  have  been  in 
vented  by  human  ivisdom,  for  the  correction  and  reformation  of 
the  loicked.^^     This  the  writer  calls  a  '■'■  faiiatical  principle.'^* 

29.  We  learn  from  the  same  writer,  that  some  of  their  des- 
cendants (the  Menyionites)  would  neither  admit  civil  rulers  into 
their  communion,  nor  allow  any  of  their  members  to  perform  the 
functions  of  magistracy.     That  they  denied  the  laufuhiess  of 

repelling  force  by  force,  and  considered  war,  i7i  all  its  shapes,  as 
unchristian  arid  unjust :  and  refused  to  confirm  their  testimony 
by  an  oath,  upon  this  foundation,  that  the  perfect  members  of  a 
holy  church  can  neither  dissemble  nor  deceive,  &c. 


Eccl.  His- 
tory, vol. 


B.  VII.      COMPARED   WITH   WORLDLY   PROFESSORS.  327 

30.  These  were  the  incurable,  heretics  destroyed  by  the  Pro-   chap,  it. 
testants;  aud  their  being  called  incurable  heretics,  did  not  make 

any  difference  between  them  and  the  ancient  inhabitants  of  the 
vaieys:  for  the  same  who  were  called  Manicheans,  PaiC7-ines, 
&c.,  were  moreover  denominated  heretics,  (says  Robinsori ;)  for 
their  whole  religion  implied  the  belief  of  some  political  principles 
which  were  accoiinted  heresy  by  popes,  prelates,  viscounts,  and 
tyrants  of  every  name,  and  which  they  avowed  when  they  were 
interrogated." 

31.  The  influence  of  antichrist,  by  the  united  power  of 
Protestants  and  Papists  went,  however,  so  efl'ectually  to  extermi- 
nate the  anabaptists  of  the  sixteenth  century,  that  there  remains 
no  trace  of  their  faith  and  power  under  that  name.  Moshei77i 
remarks,  "  that  since  they  have  opened  their  eyes,  they  acknow- 
ledge that  the  visible  church  is  promiscuously  composed  of  the  *  See  Eze. 
righteous  and  the  ivicked,  &c."*  t  xxu.2g,27. 

32.  Many  of  those  persecuted  people  who  escaped  the  fire  and 
sword,  and  retained  any  measure  of  the  true  heretical  faith  and 
practice,  retired  into  Poland^  and  lived  there  in  peace  for  several 
years.  But  as  soon  as  they  began  to  discover  their  real  princi- 
ples, the  reformed  churches  renewed  their  persecuting  zeal,  and 
"they  were  again  threatened  (says  Mosheivi)  with  a  formidable 
prospect  arising  from  the  united  efforts  of  Catholics,  Luthera?is,  iv.p.  483. 
and  Calvinists,  to  crush  their  infant  sect." 

33.  However,  having  completed  a  translation  of  the  Bible,  and 
published  a  summary  of  their  religious  doctrines  in  the  year 
1572,  they  obtained  a  name  of  distinction  among  the  divided 
parties,  and  are  since  known  in  history  under  the  name  of 
Sociiiians :  yet  it  was  long  before  the  rage  of  persecution  was 
averted  from  those  liberal  advocates  of  the  rights  of  conscience ; 
and  not  till  the  attention  of  the  Christian  world  was  arrested  by 
the  more  extraordinary  testimony  of  George  Fox  and  his  friends. 

34.  About  the  middle  of  the  seventeenth  century,  the  testi- 
mony of  these  people  (called  Quakers)  broke  forth  with  increasing 
light  and  power,  beyond  what  had  ever  appeared  among  any  people 
since  the  days  of  the  primitive  church.  This  was  manifested,  not 
only  by  their  powerful  testimony  against  the  iniquities  of  the 
times,  the  superstitions  and  vain  ceremonies  of  the  established 
religions,  and  the  vicious  lives  of  the  worldly  Christians :  but  by 
the  inflexible  course  of  virtue  which  they  maintained,  in  the 
midst  of  a  crooked,  perverse  and  persecuting  generation. 

35.  The  Quakers,  so  called,  besides  the  charges  of  heresy 
common   in  past  ages,  such  as  holding  the   doctrine  of  a  pure 

t  Aye,  and  since  these  heretics  have  had  their  eyes  opened,  and  become  like  other 
men,  to  bear  arms  and  shed  blood,  and  their  church  could  be  '^ promiscuously  com- 
posed of  the  righteous  and  the  wicked,"  then  could  the  Protestants  begin  to  dis- 
own their  descent,  from  the  Church  of  Rome,  and  claim  their  descent  from  the 
Apostles,  through  the  descendants  of  those  persecuted  heretics  of  the  valleys." 


328  THE   PRESENT    STATE    OF  B.  VII. 

CHAP. III.  church  upon  earth,  refusing  to  swear,  to  persecute,  shed  blood, 
pay  tithes,  &c.,  were  particularly  branded  with  enthusiasm,  on 
account  of  their  doctrine  of  an  inward  Christ. 

36.  To  such  as  had  any  acquaintance  with  the  writings  of  the 
Apostles,  the  doctrine,  simply  considered,  could  not  appear  new ; 
but  the  fact  was,  the  day  of  Christ's  second  appearing  was  near  at 
hand,  and  these  people,  by  the  true  spirit  of  prophecy,  had  re- 
ceived an  inward  sense  of  it,  and  as  Christ  is  actually  formed  in 
the  hearts  of  his  people,  they  neither  knew  nor  could  testify  of 
any  other  than  Christ  loithin. 

37.  And  for  this  very  purpose  they  were  raised  up,  by  the 
special  power  of  Grod,  and  qualified  by  the  inspiration  of  the 
Holy  Spirit,  not  only  to  bear  a  full  and  pointed  testimony 
against  all  the  corrupt  and  antichristian  establishments  of  both 
Papists  and  Protestants,  but  also  to  announce  their  certain 
doiv7ifall,  and  the  setting  up  of  that  everlasting  kingdom  of 
Christ  which  should  be  established  in  the  latter  day. 

38.  And,  when  we  consider  the  suiferings  of  these  people,  both 
in  Europe  and  America,  for  the  honesty  and  integrity  of  their 
lives,  the  innocence  and  simplicity  of  their  manners,  the  marked 
distinction  between  them  and  the  great  Christian  world  must  be 
evident,  without  any  other  comment. 


CHAPTER  III. 

REMARKS    ON   THE   PRESENT    STATE    OF   THE    CHRISTIAN 
AVORLD. 

Among  the  various  religions  adopted  by  the  lost  nations  of  the 

earth,    a   profession    of   Christianity    doubtless    has    the    most 

plausible  pretence    to  divine  authority,  inasmuch  as    it  claims 

for  its  original  author,  Jesus  Christ,  who  was  manifested  as  the 

Son  of  Grod.     But,  if   Christianity,  as  professed  in  the  world, 

with  all  its  superior  pretensions,  has  not  delivered  its  subjects 

from  the  deplorable  effects  of  the  fall,  it  is  easy  to  judge  in  what 

state  the  whole  world  must  be. 

Grounds  of       2.  The  present  popish  profession  of  Catholic  faith  says:   I  ac- 

5.  '  knoioledge  the  holy.  Catholic,  apostolic,  Roman  church  for  the 

Cwi"'f.       mother  and  mistress  of  all  churches.     The  present  Protestant 

Ch.  XIV.      co7ifessio?i   of  faith  says  :   The  visible  church,  which  is  also  Ca- 


B.  VII.  THE    CHRISTIAN    WORLD.  329 

tholic  or  indversal — consists  of  all  those  througlLOUt  the  ivorld,   chap.  iir. 
that  profess  the  true  religion,  together  with  their  children. 

o.  These  two  great  oracles  of  Christianity  have  a  right  to 
mark  the  extent  of  the  Christian  world,  which,  according  to  the 
above,  must  include  the  church  of  Rome,  with  all  her  daughters, 
and  all  those  throughout  the  world  who  profess  the  true  religion, 
(as  they  call  it)  with  their  chikh-en. 

4.  The  very  foundation,  principles,  and  progress  of  Papists 
and  Protestants,  and  dissenters  of  past  ages,  have  been  already 
made  clear,  from  their  own  writings,  to  have  been  a  very  sink  of 
corruption,  calamity,  and  cruelty  to  mankind :  it  now  remains  to 
examine,  after  so  long  a  time,  and  so  much  reforming,  what  the 
present  world  of  Christians  possess,  that  distinguishes  them  from 
the  past,  or  from  the  rest  of  the  human  race. 

5.  How  much  soever  these  Catholic  professors  differ  among 
themselves,  there  are  certain  fundamental  principles  in  which 
they  hold  each  a  visible  agreement  as  to  distinguish  themselves, 
and  each  other,  from  heathens,  infidels,  heretics,  and  incurable 
fanatics;  and  these  professed  general  Christian  principles  are 
such  as  respect  their  faith,  their  rules  of  church  government,  and 
their  morals. 

6.  It  would  be  unncessary  to  make  any  further  remarks  on  the 
established  faith,  government,  and  morals  of  the  mother  church, 
and  her  immediate  daughters,  as  they  have  so  abundantly 
exposed  each  other,  and  are  so  universally  known :  the  only  part 
of  the  Christian  world  which  can  promise  any  thing  better  to 
mankind,  are  those  denominations  which  have  dissented  from 
both,  and  have  reformed  the  same  Christianity  more  to  the  taste 
of  the  present  times. 

7.  Modern  Christians,  forced  by  the  progress  of  civil  and  re- 
ligious liberty,  will  acknowledge  that  their  forefathers  were  very 
wrong  in  many  things  ;  but  what  is  their  Christianity  better,  while 
the  same  faith,  the  same  principles  of  government,  and  the  same 
manners,  exist  in  all  their  churches  ? 

8.  In  professing  the  present  true  Christian  religion,  so  called, 
it  is  absolutely  necessary  to  profess  a  belief  of  Three  persons  in 
the  Godhead  ;  of  tivo  Jiatures  in  Christ ;  Imputed  righteousness  ; 
the  Resurrection  of  all  human  bodies,  the  same  in  substance  ;  the 
establishment  of  a  visible  kingdom,  hj  the  imperial  power  of 
Christ  at  the  last  day ;  and  such  fundamental  doctrines  as  were 
held  sacred  by  Saint  Augustin,  Leo  the  Great,  Doctor 
Martin  Luther,  Bishop  Calvin,  and  the  true  Catholic  church 
in  every  age. 

9.  These  same  doctrines  that  smothered  every  principle  of 
reason,  and  inflamed  the  passions  of  mankind  to  fill  the  earth 
with  bloodshed  and  cruelty,  are  considered  as  the  only  sound 
Christian  principles   of  the  present  day,  as  may  be  seen  in  all 

22 


330  THE    PRESENT   sfATE    OF  B.  VII. 

CHAP. Ill,  their  modern   creeds:  and   no   more   altered   are  tlieir  present 
means  of  christianizing,  or  their  principles  of  church  government.* 

10.  All  that  were  born  after  the  flesh  in  the  mother  church, 
were  christened  by  an  outward  ceremony.  By  the  outward 
rite  of  baptism,  and  the  sign  of  the  cross  on  the  forehead,  they 
were  received   as  members  of  the   Protestant   church ;    and  at 

Directory  prcsent  the  most  reformed  institution  for  christening  is.  the  vmi- 
■i  iiap.  vii.  istej-  is  to  baptize  the  child  with  loater,  hy  pouring  or  sprink- 
ling it  on  the  face  of  the  child.  In  this  way  the  church  is 
increased,  for  every  baptized  person,  who  has  not  been  formally 
excommunicated,  is  a  lawful  member.  In  this,  present  Christi- 
anity differs  nothing  from  the  past. 

11.  As  to  government,  a  majority  always  ruled  in  the  Christian 
world,  the  stronger  tyrannized  over  the  weaker ;  and,  upon  the 
same  principle,  the  Christian  parties  of  the  present  day,  only 
want  the  necessary  means  in  order  to  christianize  and  convert  the 
nations  over  again  after  the  old  fashion. 

12.  Every  sect  and  denomination  claim  the  ancient  ecclesias- 
tical power:  Presbyterian  bishops  have  been  duly  consecrated 
by  the  authority  of  the  national  kirk  of  Scotland,  whose  minis- 
ters were  duly  ordained  according  to  the  church  laws  of  Geneva, 
and  her  great  bishop,  Calvin,  received  his  holy  orders  from 
the  pope. 

13.  In  the  same  manner  the  Episcopalian,  or  bishop-ruled 
Methodists  are  duly  ordained  by  the  laying  on  of  the  hands  of 
one  who  was  duly  consecrated  by  the  laying  on  of  the  hands  of 
John  Wesley,  whose  holy  orders  were  duly  transmitted  from 
Bishop  Cranmer,  who  was  consecrated  by  the  pope :  And  so 
of  the  rest.  And  what  is  their  laying  on  of  hands  without  the 
Holy  Spirit,  but  a  mock  to  God  and  man  ? 

14.  Hence  those  consecrated  rulers  not  only  exercise  their  sup- 
posed ecclesiastical  powers  in  their  general  asse?nblies,  synods, 
presbyteries,  consistories,  conferences,  associations  and  congre- 
gational assemblies,  but  by  insinuating  themselves,  or  their 
admirers  into  the  affairs  of  civil  government,  on  every  occasion 
that  offers,  they  manifestly  show  their  disposition  to  seize  the 
old  despotic  reins,  and  rule  the  church  and  world  in  one,  had 
they  only  the  opportunity. 

15.  But  until  these  divided  and  subdivided  dissenters  can 
show  other  distinguishing  marks  of  their  true  religion,  than  those 
doctrines  and  powers  of  government  which  they  received  from 
their  mother  Protestant  or  Popish  churches,  the  infidels  and  free- 
thinkers of  the  present  day  will  very  justly  hold  them  in  suspicion. 

*  Although,  in  consequence  of  the  progress  of  civilization,  and  the  prevalence 
of  civil  liberty,  there  is  an  abatement  of  ecclesiastical  tyranny  and  rigorous  com- 
punction ;  yet  human  power  and  human  authority  are  the  means  used,  instead  of 
the  authority  and  power  of  God ;  and  the  subjects  are  required  to  subscribe  human 
creeds,  and  observe  hiunan  ceremonies,  as  the  conditions  of  salvation. 


B.  VII. 


THE   CHRISTIAN   WORLD. 


331 


*  Amer. 
Coiif.  F. 
cliap.  ixv. 
Isa  Ixvi  8. 
perverted. 


16.  Forced  by  the   changes  in  civil  government   to   conform,   chap,  in 
they  may  give  their  voice  in  favor  of  liberty,  and  show  such  re- 
spect to  the  spirit  of  the  times  as  to  expunge  from  the  creeds 

and  common  prayer  books  of  their  fathers,  those  despotic  sen- 
timents, so  hateful  to  every  just  man;  but  in  all  this  they  only 
act  the  harlot,  who  willingly  changes  her  dress  in  order  to  win 
the  afl'ection  of  her  lovers. 

17.  It  is  well  known  that  the  Augsburg  confession,  the  Form 
of  ConcorcL  the  true  religion  at  Geneva,  of  the  church  of  Scot- 
land, or  of  Queen  Elizabeth,  could  never  be  admitted  into 
any  republic  without  a  very  material  change  in  its  outward  dress  ; 
but  reform  and  change  it  as  they  will,  it  is  still  the  same  true 
Christian  religion,  the  only  face  of  kirk,  out  of  which  there  is 
no  'possibility  of  saltation,*  (as  she  says,)  and  therefore  her 
pitiful  crocodile  prayer  is,  O  that  the  civil  rulers  of  the  earth 
would  fall  in  love  unth  me!  that  a  nation  might  be  born  in  a 
day,  a?id  ki?igdo7ns  at  once. 

18.  But  after  all,  it  is  a  fact  that  the  most  polished  of  those 
reformers  and  conformers  never  granted  nor  promoted  the  reli- 
gious liberty  of  the  present  day;  this  change  was  effected,  by 
the  order  of  Divine  Providence,  in  the  hearts  of  the  civil  rulers 
of  the  earth. 

19.  When  G-eorge  "Washington,  that  justly  respected  pat- 
riot, stood  forth  at  the  head  of  a  great  nation  in  the  cause  of 
liberty,  and  Christians  on  both  sides  of  the  Atlantic,  implored 
each  their  God  to  go  forth  with  their  respective  armies,  it  was 
not  in  answer  to  the  prayers  of  these  divided  hypocrites  that  the 
contest  was  decided ;  but  when  the  European  God  was  obliged 
to  give  up  his  despotic  reins,  then,  indeed,  the  European  creeds 
must  be  new  modelled  by  American  ecclesiastics,  to  suit  the 
government  of  the  most  powerful  deity. 

20.  Neither  was  it  in  a  general  council  of  Christian  bishops, 
but  of  noble  advocates  of  civil  and  religious  liberty,  that  the 
wise  and  generous  Washington,  established  the  rights  of  con- 
science by  a  just  and  equitable  Constitution.  And  truly,  if  the 
rights  of  conscience  are  still  respected  under  the  present  admin- 
istration, we  are  not  indebted  to  ecclesiastical  tyrants  for  the 
privilege ;  for  such  never  will  respect  nor  promote  an  establish- 
ment which  has  a  tendency  to  diminish  the  current  of  their  un- 
righteous gain,  by  allowing  every  one  to  think  and  act  for 
themselves  in  matters  of  religion. 

21.  As  to  doctrine  and  discipline,  the  world  of  mankind  never 
was,  nor  ever  will  be  benefited  by  such  a  consecrated  priesthood, 
nor  such  a  Christian  religion.  The  only  remaining  point  to  bo 
considered,  is  the  morals  of  those  who  profess  this  true  religion, 
so  called,  and  their  children. 

22.  The  common  objection,  even  of  infidels,  so  called,  against 


332  THE   PRESENT    STATE    OF  B.  VII. 

CHAP.  III.  Christianity,  is  the  immoral  influence  it  has  2ipon  the  lives  of 
Christian  its  professors.  To  which  a  late  writer  replies — '■'^  If  any  who 
Paiioijiy,  p.   take  to  themselves  the  Christian  name  live  immorally,  it  cannot 

330  •  •  • 

he  the  fault  of  Christianity.^''  By  this  kind  of  reasoning,  false 
Christianity  has,  for  many  ages,  been  kept  alive  amidst  all  the 
abominations  that  have  overspread  the  Christian  world. 

2o.  They  say,  their  true  religion  was  in  the  Bible  before  Lu- 
ther ;  and  if  true  religion  it  is,  it  must  be  there  yet ;  for  they 
have  never  brought  it  out  in  their  lives,  to  answer  the  above  ob- 
jection of  the  unbeliever.  The  last  covering  for  their  benign 
gospel,  and  their  saving  f:iith,  is  to  divide  the  charge  of  gross 
immorality  among  divided  sects  and  party  names,  so  as  to  pre- 
serve the  common  Christian  profession  vmspotted. 

24.  The  divided  sects  can  reproach  one  another  with  the  most 
oprobious  names   and   epithets ;  but   these  hard  names  and  re- 
proachful terms  they  seem  to  think  are  no  discredit  to  the   true 
Christian  religion,  so  long  as  it  can  be  kept  in  the  Bible;  there- 
fore, when  the  Bible  and  its  true  religion  are  rejected  by  sensible 
unbelievers  at  home,  they  must  be  sent  abroad  to  convert  and 
Christianize  the  heathen ;  but  even  the  Indians  themselves  can 
see  the  deception ;  so  that  the  Christian   missionary  finds  as  sen- 
sible infidels  there,  as  at  home ;  as  appears  from  the  following 
remarks  of  a  late  writer  on  the  Journal  of  D.  Brainerd. 
Hist.ofRe-       25.   "Their  grand  question.  What  has   become  of  their  fore- 
^^!"P  P       fathers,  is  not  easily  answered.      They  were  good  men,  (say  they,) 
1],  and  we  will  folloio  them;  we  doubt  not  but  they  were  happy 

ivithout  this  new  religion,  lohy  then  should  wie  embrace  it  ?  But 
their  most  important  objection  (says  the  writer)  is  drawn  from 
the  vicious  lives  of  nominal  Christians.  Christian  religioii! 
Devil  religion!  (say  they)  Christian  much  drunk;  Christian 
much  do  wrong,  much  beat,  much  abuse  others.'^ — "Truly  it  is 
a  sad  sight  (says  one,)  to  behold  a  drunken  Christian,  and  a 
sober  Indian  an  Indian  just  in  his  dealings,  and  a  Christian 
not  so;  a  laborious  Indian  and  an  idle  Christian,  &c.  0  what 
a  sad  thing  it  is  for  Christians  to  come  short  of  heathens  even  in 
moralities  I " 
*  26.  Then  in  vain  do  such  Christians  try  to  justify  their  prin- 

ciples, while  they  themselves  condemn  their  own  practice.  Thus, 
corrupt  manners  as  evidently  flow  from  their  trtie  religion,  as 
practice  naturally  flows  from  principle.  Nor  need  they  refer  to 
the  Bible  for  their  Christianity,  for  neither  the  name  nor  the 
thing  is  there  ;  but  it  is  found  in  their  confessions  of  faith,  which 
make  every  provision  and  allowance  for  their  worse  than  heathen- 
ish practices. 
Amer.  27.  By  Original  corruption  they  say,  "  we  are  utterly  indisposed, 

Chap.  vi.      disabled,  and  made  opposite  to  all  good,  and  wholly  inclined 
to  all    eviV' — •nd,    "  this   corruption   of  nature    dui'ing    this 


B.  VII.  THE    CHRISTIAN    AVORLD.  333 

life,  doth  remain  in  those  that  are  regenerated.^''     And  further,   chap,  in. 
"  no  man  is  able,  either  of  himself",  or  by  any  grace  received  in   Larg.  cat. 
this  life,  perfectly  to  keep  the  commandments  of  God  ;  but  doth  *^- ^•*''- 
daily  break  them,  in  thought,  word,  and  deed." 

'iK  This  is  called  genuine  Christianity ;  and  is  a  suitable 
pretext  for  all  the  aggravated  sins  of  those  Christians  who  are  of 
riper  age,  greater  experience,  or  grace,  eminent  for  profession,  ihid.  Q. 
gifts,  place,  office,  guides  to  others,  <|'C.,  and  which  are  commit-  ^^^' 
ted  as  they  express  it,  agaifist  means,  mercies,  judg?nents,  light 
of  nature,  conviction  of  conscience,  public  or  private  admonition, 
censures  of  the  church,  civil  puyrishmcnts ;  and  against  their 
own  prayers,  purposes,  promises,  vou-s,  cove7iants,  and  engage- 
ments to  God  or  men;  done  deliberately,  wilfully,  presumptu- 
ously, inqnidently,  boastingly,  malicimisly ,  frequently ,  obstinate- 
ly, with  delight,  continuance,  or  relapsing  after  repentance  dj-c, 
4-c.,  4-c. 

29.  Now  go,  saith  the  man  of  God,  lorite  it  before  them  in  a  isa.  xxx  s, 
table,  and  note  it  in  a  book,  that  it  may  be  for  tlie  time  to  come  ^' 

for  ever  and  ever  ;  that  this  is  a  rebel  limes  people,  lying  children, 
child.ren  that  v;ill  not  hear  the  laiv  of  the  Lord. 

30.  Professed  Christians  of  the  present  day  have  learned  the 
art  of  dissenting  from  one  another,  and  new  modelling  their 
doctrines  so  cunningly,  that  probably  man}'  would  not  openly 
avow  the  above  articles  of  faith. 

31.  Many  of  the  followers  of  John  Wesley,  George  White- 
field,  and  others,  talk  of  Christian  perfection — a  possibility  of 

living  without  sin;  and  doubtless  many  of  them,  under  the  in- 
fluence of  sentiments  borrowed  from  the  Scriptures  of  truth,  under 
deep  conviction  and  ardent  struggles,  have  felt  a  great  deliver- 
ance, as  they  supposeil,  from  the  power  of  sin,  so  as,  for  a  season, 
to  abstain  from  every  appearance  of  evil  in  their  knowledge, 

32.  Yet  however,  the  stream  of  conviction,  or  of  comfort  and 
consolation,  might  flow  from  breast  to  breast,  and  whatever  tem- 
porary fruits  it  might  produce,  the  pool  of  natural  corruption  still 
remained,  which  is  evident  from  their  own  prayers  to  be  delivered 
from  the  last  and  least  remains  of  sin. 

33.  No  stream  can  rise  higher  than  its  fountain-head  ;  and 
whether  Joh^t  Wesley  himself  attained  that  perfection  which  he 
preached,  has  been  a  question  even  among  his  followers.  But  if 
we  are  to  judge  from  his  own  writin<js,  it  will  appear,  that  his 
views  of  himself  were  very  different  from  what  many  have  enter- 
tained concerning  him. 

34.  On  his  passage  from  America  to  Englajid,  January  1738, 
he  writes  in  his  journal  as  follows:  "  I  went  to  America  to  con- 
vert the  Tndiayis:  But  0  !  who  shall  convert  me?  Who,  what  is 
he  that  will  deliver  me  from  this  evil  heart  of  unbelief?  I  have  a 
fair  summer-religion.     I  can  talk  well ;  nay,  and  believe  myself 


334  THE    PRESENT    STATE    OP  B.  VII. 

CHAP.  III.  -wiiile  no  danger  is  near  ;  but  let  death  look  mc  in  the  face  and 
my  soul  is  troubled.     Nor  can  I  say,  to  die  is  gain.'''' 

35.  The  day  he  landed  at  Deal,  in  E?igla7id,  he  writes :  "  It  is 
now  two  years,  and  almost  four  months,  since  I  left  my  native 
country,  in  order  to  teach  the  Georgiaii  Indians  the  nature  of 
Christianity ;  but  what  have  I  learned  myself  in  the  meantime  ? 
Why,  (what  I  the  least  of  all  suspected)  that  I  who  went  to 
America  to  convert  others,  was  never  myself  converted  to  God. 
I  am  not  mad.,  though  I  thus  speak;  but,  I  speak  the  words  of 
truth  and  soberness ;  if  haply  some  of  those  who  still  dream, 
may  awake  and  see,  that  as  I  am,  so  are  they,  ttc, 

36.  This,  then,  have  I  learned  in  the  ends  of  the  earth;  that 
I  am  fallen  short  of  the  glory  of  God ;  that  my  whole  heart  is 
altogether  corrupt  and  abominable,  and  consequently  my  whole 
life,  (seeing  it  cannot  be  that  an  evil  tree  should  bring  forth  good 
fruit.")* 

37.  Then  if  this  most  eminent  branch  of  the  church  of  Eng- 
land, and  his  fruit,  were  both  corrupt  and  abominable  (and  he 

*  Some  have  objected  that  these  things  were  written  by  Wesley  before  he  was 
converted,  of  course,  that  we  have  given  a  mistaken  view  of  his  character;  but, 
whether  the  mistake  is  in  us  or  those  objectors,  the  following  extracts  from  the 
writings  of  Wesley  and  others,  will  show,  f  John  Wesley  professed  to  be  con- 
verted in  the  year  1725,  ten  years  before  his  voyage  to  America.  In  the  year 
1726,  he  said:  "I  determined  to  be  all  devoted  to  God,  to  give  him  all  my 
soul,  my  body,  and  my  substance."  In  the  year  1729,  he  saith :  "I  saw  in  a 
clear  and  clearer  light,  the  indisijensable  necessity  of  having  the  mind  that  was 
in  Christ,  and  of  walking  as  Christ  also  walked."  On  January  1st,  1733,  I 
preached  before  the  university,  the  being  cleansed  from  sin,  from  all  filthiness, 
both  of  the  flesh  and  spirit — to  be  perfect,  as  our  Father  in  Heaven  is  perfect." 
In  1765,  he  says  :  "  This  is  the  whole  and  sole  perfection  which  I  have  believed 
and  taught,  this  forty  years,  &c." 

Now,  that  John  Wesley  had  true  light,  and  saw  the  way  of  God  in  a  measure,  is 
not  disputed;  but  whether  he  ever  set  his  foot  in  that  way,  is  the  question. 
That  it  was  his  first  faith  to  take  up  his  cross  and  follow  Christ,  his  own  words 
fully  evince ;  but,  was  it  Christ  that  he  followed,  when  in  pointed  disunion  with 
his  brother  Charles,  <fcc.,  he  married  a  widow  of  an  independent  fortune,  of 
whom  his  biographer  says — "  Had  he  searched  the  whole  kingdom,  he  could  not 
have  found  a  woman  more  unsuitable."  If  it  was  not  Christ,  but  the  flesh  that 
he  followed  in  this  step,  vrhen  did  he  receive  the  mind  of  Christ,  of  which  he 
spake?  Or  when  did  he  take  up  his  cross  against  the  flesh,  or  the  honors  of  the 
world  ?  On  these  points  his  friends  are  silent.  They  tell  us  of  his  great  talents, 
learning,  and  undaunted  zeal,  but  nothing  of  his  real  "  sufl'erings  in  the  flesh  that 
he  might  cease  from  sin."  Is  it,  then,  to  be  wondered  at,  that  a  man  of  his 
light  should  say,  as  he  did  to  his  friend  Bradford,  "  There  are  but  a  few  steps  be- 
tween me  and  death,  and  what  have  I  to  trust  to  for  salvation  ?  I  can  see  nothing 
which  T  have  done  or  suffered  which  will  bear  looking  at.  I  have  no  other  plea 
than  this  :  I,  the  chief  of  sinners  am.  But  Jesus  died  for  me. "J  This  was  his 
only  plea  to  the  last  imputed  righteousness  !  the  plea  of  every  profligate  professor 
in  the  kingdom  of  antichrist!  Was  such  the  language  of  St.  Paul,  when  he  had 
"  fought  the  good  fight,  finished  his  course,  and  kept  the  faith  ?"  Nay,  verily, 
but  this  great  reformer,  preaching  the  saint,  and  living  and  dying  a  sinner,  begat 
a  numerous  ofi"spring,  who,  like  their  father,  profess  the  wholesome  doctrine  which 
we  live,  while,  in  reality,  they  are  as  much  opposed  to  the  real  practice  of  it,  aa 
any  other  people  in  the  land. 

tSee  form  of  tliscipliiie,  p.  41,  45,  and  129. 
%  Life  of  Wesley,  p.  I'C,  200. 


B.  VII.  THE    CHRISTIAN    WORLD.  335 

never  was  cut  off  from  his  union  to  that  church,  but  lived  and   chap,  hi. 
died  in  her  communion)  can  any  of  those  branches  which  have 
deriv^ed  their  sap  and  nourishment  from  him,  be  any  better  ? 

38.  Thou  that   talkest  of  Christian  perfection,  boast  not,  for   Rom.  xi. 
thou  beartst  not  the  root,  but  the  root  thee.     And  this  friendly  ^^• 
caution  from  the  700^  of  one  of  the  most  flourishing  branches  of 

the  church  universal,  is  according  to  its  original  design,  inserted 
here,  if  haply  some  of  those  who  still  dreara  their  self-flattering 
dreams,  may  aioake  and  see  that,  as  the  root,  so  are  the  branches 
— altogether  corrupt  and  abominable. 

39.  A  late  author  in  defence  of  Christianity,  siipposes  that,   christian 
"  degenerate  as  too  many  jirofessing  Christia?is  are,  Oiristianity  ^^^"l^^' 
has  nothing  to  fear  from  a  contrast  Avith  unbelievers,  in  point  of 
morality."     Be  it  so,  it  certainly  has  nothing  whereof  to  boast, 

even  if  it  were  all  true  what  this  writer  asserts  it  has  done.  "  It 
has — it  has  introdicced  more  equality  between  the  tico  sexes,  and 
rendered  the  conjugal  union  more  rational  and  hai'>py.  Having, 
therefore,  (adds  he)  loeathered  all  the  storms,  and  sustained 
without  injury,  all  the  assaults  of  18U0  years,  what  has  she  now 
to  fear  V 

40.  She,  even  she,  who  for  more  than  a  thousand  years,  was 
an  open  public  harlot  to  the  kings  of  the  earth,  even  in  the  judg- 
ment of  all  her  Protestant  daughters !  She  who  now  saith  in  Rev.  xviii. 
her  heart,  I  sit  a  queen,  ayid  am  no  widoio,  and  shall  see  no  "[^^  ^^"" 
sorrow !  What  has  she  to  fear  ?  but  that  the  same  national  pow- 
ers, that  supported  her,  shall  hate  the  ivhore,  and  shall  make  her 
desolate,  and  naked,  and  shall  eat  her  flesh,  and  burn  her  vrith 

fire;  for  strong  is  the  Lord  God  ivho  jvdgeth  her. 

41.  In  point  of  doctrine,  of  government,  and  morals,  this  true 
Catholic  Christianity  is  all  of  a  kind.  Examine  it  from  begin- 
ning to  end,  from  bottom  to  top,  and  from  side  to  side,  in  all  its 
branches,  it  contains  the  same  tnystery  of  iniquity ;  and  in  various 
degrees,  keeps  its  subjects  in  bondage  to  corruption,  and  under 
the  dominion  of  their  own  lusts. 

42.  As  Christian  has  descended  from  Christian  by  ordinary 
generation,  and  the  consecrated  fathers  have  christened  their 
children  with  their  own  hands,  as  the  certain  heirs  of  a  future 
church;  and  one  bishop  (though  corrupt  and  abominable)  has 
ministered  to  another,  with  his  defiled  hands,  his  supposed  autho- 
rity, it  is  evident  that  the  whole  are  still  under  the  darkness  and 
deception  of  antichrist,  and  in  as  deplorable  a  state  of  corruption 
at  this  day  as  ever.* 

*  "  Who  are  more  wofully  lost  as  to  all  true  godliness ;  who  are  more  deeply  sunk 
into  sensuality  and  brutishness,  than  the  generality  of  so-called  Christians  ?  Nay, 
among  what  sort  of  men  are  all  manner  of  abominable  wickednessesand  villainies  to 
be  found  to  rise,  so  much  as  among  them  ?  upon  which  account  the  naiue  of  Chris- 
tian stinks  in  the  nostrils  of  the  very  Jeivs,  Turks,  and  Pagans.  Beastly  in- 
tempBraEces  amd  uncleanness  of  all  sorts ;  the  most  sordid  covetousness ;  wretched 


336  PROTESTANTISM,   THE    SYSTEM  B.  VII. 


CHAPTER  IV. 

PROTESTANTISM   THE    SYSTEM    OF    THE    SECOND    BEAST    WHICH 
"  CAME  UP  OUT  OF  THE  EARTH." 

CHAP.  IV.  It  may  seem  a  hard  saying,  that  Protestantism,  which  has  been 
'  established  above  two  hundred  years,  is  the  beast  of  the  Apoca- 

lypse that  "  came  up  out  of  the  earth  ;  "  but  can  it  be  more  surpri- 
sing or  more  grating,  than  it  was  to  affirm,  that  Popery,  which 
for  more  than  a  thousand  years  was  deemed  the  only  true  reli- 
gion, was  the  beast  that  "  came  up  out  of  the  sea  ?  " 

2.  This  the  Protestants  have  not  only  asserted,  but  abundantly 
proved;  and  no  less  evidently  do  the  marks  of  the  second  beast, 
and  the  number  of  his  name,  apply  to  Lutherism  and  Calvinism, 
T/hich  more  or  less  extend  their  influence  to  every  dissenting 
j);irty.* 

injustice;  oppressions  and  cruelties;  the  most  devilish  malice,  envy  and  pride ; 
the  deadliest  animosities,  the  most  outrageous  feuds,  dissensions  and  rebellions; 
the  plainest  and  grossest  idolatry ;  highest  blasphemies,  and  most  horrid  impieties 
of  all  kinds,  are  in  no  part  of  the  world  more  observable  than  they  are  in  Chris- 
tendom ;  nor  most  of  them  anywhere  so  observable.  [And  we  may  add,  this 
Christianity  has  for  ages,  been  the  propagator  of  the  most  unjust  wars  and  bloody 
massacres,  far  exceeding  Turks  and  Heathens-I  Nor  can  there  be  an  easier  task 
undertaken  than  to  show,  that  not  a  few  mere  Heathens  have  behaved  themselves 
incomparably  better  towards  God,  their  neighbors,  and  themselves,  than  the  ge- 
nerality of  those  who  are  called  Christians.'^  Fowler's  Design  of  Christianity, 
p.  143,  144. 

*  The  beast  which  came  up  out  of  the  earth  had  two  horns  like  a  lamb.  The 
Protestant  power  was  divided  into  two  powers,  which  had  each  a  separate  influ- 
ence. The  power  and  influence  of  the  beast  was  in  his  horns.  A  horn,  in  the 
style  of  the  prophets,  signifies  any  power,  civil  or  religious.  Tivo  horns  like  a 
lamb,  therefore,  signify  two  religious  powers  into  which  the  beast  was  divided. 
But  to  whom  or  to  what  do  these  horns  apply  ?  Not  indiscriminately  to  any  man, 
or  set  of  men;  but  tg»  the  reigning  influence  of  those  powers  which  were  propheti- 
cally represented  by  two  horns.  The  Gospel  of  Christ  is  the  power  of  Go  unto 
salration,  to  every  one  that  believeth;  yet  this  Gospel  cannot  be  indiscriminately 
applied  to  Jesus  Christ,  but  to  that  certain  power  and  influence  of  which  he  was 
the  beginning,  and  which  is  transmitted  to  all  who  believe ;  and  in  proportion  as 
the  gospel  directs  the  mind  of  a  believer,  so  it  influences  his  will,  and  leads  him 
into  action,  and  the  first  moving  cause  becomes  a  real  and  certain  power  in  his  soul, 
vrhich  saves  hirn  from  sin,  and  leads  him  on  in  the  way  of  righteousness.  Hence 
the  title  of  horn  is  justly  applied  to  the  power  and  influence  of  the  Gospel;  not 
a,  persecuting  horn,  buta  horn  of  salvation.  Again  :  The  little  horn  of  antichrist 
which  waxed  great,  cannot  be  indiscriminately  applied  to  Leo  the  Great,  but  to 
that  certain  power  and  influence  which  extended  down  through  the  line  of  popes, 
and  which  in  pope  Leo  the  first,  had  its  beginning.  So  the  two  horns  like  a  lamb 
cannot  be  indiscriminately  applied  to  Luther  and  Calvin,  but  to  ihose  certain 
powers  and  that  religious  influence  which  began  in  them,  and  of  which  they  were 
the  acknowledged  fourders  and  promoters-  As  far  then  as  Lutherism  and  Cal- 
vinism, separately  influenced  the  mind  and  led  the  subject  into  action,  so  far  they 
separately  became  real  and  certain  powers.  And  as  far  as  Ihe  subjects  of  these 
powers  professed  to  maintain  the  Gospel  of  the  meek  and  lowly  Jesus,  so  far  the 
beast  made  his  appearance  with  two  horns  like  a  lamb,  and  being  blended  with  civil 
government,  and  supported  by  the  sword,  the  beast  spake  as  a.  dragon.  Thus, 
f  Lutherism  and  Calvinism  constitute,  and  verily  are  what  is  signified  by  St-  John's 

vision  of  the  beast  which  had  two  horns  like  a  lamb,  and  spake  as  a  dragon. 


B.  YII.  OF  THE  SECOND  BEAST.  337 

3.  The  second  beast  was  to  cause  an  image  of  the  first  to  be  chap,  iv. 
made ;  to   give   life  to   the   image^  and  cause  that  as  many  as  Rev.  xiii. 
would  not  worship  the  image  of  the  beast,  should  be  killed.    This  ^''"^^" 
did  Luther  and  Calvin,  and  their  followers,  by  the  energy  of 

the  sword;  of  which  their  Form  of  Concord,  their  creeds  and 
history  of  the  extirpation  of  heretics,  are  an  evidence  to  this 
day.    • 

4.  The  second  least  was  to  do  great  wonders,  and  to  deceive 
them  that  dwell  on  the  earth  by  reason  of  the  ivonders  which  he 
had  power  to  do.  And  what  was  the  Reformation  from  the  time 
that  Luther  biumt  the  laws  of  his  sovereign,  but  a  scene  of  won- 
ders ?  a  late  Protestant  writer  says,  in  relation  to  their  defending 

their  cause  by  the   sword,  '■'■They   deter  mined   not   to   renounce  History  of 
those  rells'ious  truths,  to  the  knowledge  of  tvhich  theii  had  at-  !?!f  ■'®°\7' 

'J  '  ^  ij>  J  ./  vol    HI.  p. 

tained  by  means  so  wonderful,  '  i.  e.  full  of  woJiders*  33i. 

5.  But  how  were  these  wonders  and  miracles  wrought?  Ob- 
serve, it  was  in  the  ^'^  sight  of  men,""  that  he  '■'■  maketh  fire  to 
come  down  from  heaven  on  the  earth  ;"  that  is  to  their  xieiv  and 
sense,  who  were  in  the  nature  of  the  beast,  so  as  to  see  loith  his 
sight ;  for  it  was  those  who  dwell  on  the  earth,  in  the  earthly 
fallen  nature,  and  covered  with  the  religious  profession  of  the 
first  beast,  which  under  this  specious  and  gilded  cloak,  made 
provision  for  all  the  corrupt  propensities  of  nature. 

6.  To  these  only  did  it  appear  that  the  second  beast  made^?"e 
come  dMW7i  from  hear  en  on  the  earth, — first  by  claiming  to  restore 
true  Christianity,  which  came  down  from  heaven  by  divine  fire; 
and  thereby  whole  nations  and  people,  who  were  under  the 
dominion  of  the  first  beast,  were  deceived,  to  make  an  image, 
that  is,  to  form  organizations,  which  they  called  by  the  specious 
name  of  Christian  churches. 

7.  But  though  these  names  were  thus  delusive,  yet  it  was 
false,  for  each  of  these  organizations,  was  but  an  image  of  the 
universal  organization  of  the  first  beast,  for  they  all  made  the 
same  provision  for  every  property  of  the  corrupt  beastly  nature, 
as  did  the  first  or  Catholic  beast.  Hence  his  subjects  were  the 
more  easily  drawn  into  those  images,  by  the  delusive  flattery, 
that  according  to  Scripture  evidence,  which  was  given  by  revela- 
tion, or  '■'■fire  from  heaven,^''  they  could,  without  any  additional 
cross,  obtain  that  salvation  which  they  had  learned  by  experience 
they  could  not  find  under  the  Catholic  beastly  image. 

8.  "  And  he  had  power  to  give  life  unto  the  image  of  the 
beast."     This  was  effected,  as  before  stated,  first  by  laying  claim 

*  Wonders  indeed  must  have  greatly  abounded,  when  hlood  and  fire,,  dispensed 
in  the  name  of  the  Father,  Son,  and  Holy  Ghost,  were  the  wonderful  means  by 
which  religious  truths  were  to  be  maintained,  defended  and  propagated!  Well 
might  it  be  said  of  the  beast,  that  he  maketh  fire  come  down  from  heaven  on 
the  earth,  in  the  sight  of  men.  Surely  such  miraculous  wonders  were  never  in 
he  power  of  Pharaoh's  magicians ! 


338 


PROTESTANTISM,    THE    SYSTE3I 


B.  VII. 


See  Rev. 
ch.  xiii. 


CHAP.  IV.  to  all  former  revelation,  as  contained  in  the  Scriptures,  which  their 
leaders  interpreted  according  to  their  own  "  natural  sagacity''^ 
of  course  in,  or  according  to  the  sight,  and  in  the  life,  of  the 
beast. 

9.  Second.  By  causing  great  excitements  in  the  religious  feel- 
ings of  the  minds  of  men,  and  thereby  producing  what  is  termed 
revivah  of  religion;  and  when  souls  are  awakened  to  sense  the 
need  of  their  being  saved  from  sin,  then  the  influence  of  this 
heast  is  brought  forth,  to  persuade  them  that  salvation  can  be 
obtained  by  joining  their  churches,  and  believing  in  their  creeds, 
which,  with  an  outward  profession,  cover  all  the  corrupt  propen- 
sities of  nature.      Thus  this  religion  is  the  life  of  the.  beast. 

10.  Therefore,  by  the  means  of  these  operations,  those  images 
have  been  endowed  with  the  living  properties  of  the  beast,  that 
is,  a  religion  adapted  to  'nature;  and  thereby  have  propagated 
their  own  likeness,  and  perpetuated  their  names  to  this  day. 

11.  Thus  they  are  proved  to  be  the  true  descendants  of  iho,  first 
heast,  and  the  legitimate  daughters  of  the  great  rchore  of  Babylon. 
But  those  "  whose  names  are  written  in  the  Lamb's  book  of  life  ;" 
that  is,  such  as  have  light  to  see  and  live  Ithe  ife  of  the  Lamb,  are 
not  deceived  bij  this  ddusicefire,  but  they  are  cut  off,  or  killed, 
to  all  the  enjoyment  of  the  world,  of  which  the  beast  can  de- 
prive them. 

12.  He  was  also,  to  cause  all,  both  small  and  great,  rich  and 
poor,  free  and  bond,  to  receive  a  mark  in  their  right  hand  or  in 
t\\e\v  foreJieads :  and  that  no  man  might  buy  or  sell,  save  he  that 
had  the  mark,  or  the  name  of  the  beast,  or  the  number  of  his 
name. 

13.  By  sprinkling  a  little  water  or  making  a  sign  of  a  cross 
on  the  forehead,  whole  Protestant  states  and  kingdoms  Avere 
christianized  ;  and  by  taking  a  solemn  oath  with  their  right  hand 
lifted  up  (the  oath  or  sacrament)  they  were  sealed  to  full  mem- 
bership in  the  national  covenant ;  and  without  these  distinguish- 
ing marks  in  the  forehead,  or  in  the  right  hand,  it  is  evident, 
from  all  their  creeds  and  confessions,  that  no  one  was  entitled  to 
any  religious  privilege. 

14.  The  anaha'ptists,  for  renouncing  the  mark  on  the  forehead, 
were  decreed  to  be  rooted  out  of  the  Protestant  dominions. 
Moreover,  the  civil  and  ecclesiastical  powers  ordain  and  command, 
their  said  confession  of  faith,  ^-c,  "  to  be  subscribed  by  all  his  ma- 
jesty^ s  subjects,  of  ivhat  rank  and  quality  soever,  under  all  civil 
pai7is.^''  They  caused  all  to  receive  the  oath,  "  all  masters  of 
universities,  colleges,  and  schools;  all  scholars  at  the  passing  of 
their  degrees, — and  finally  all  members  of  the  kirk  and  kingdom." 
Thus  comprehending  under  their  mark,  both  small  and  great, 
rich  and  poor,  free  and  bo?id. 

15.  The  Protestant  mark,  [xapa/fJ^'a]  character  of  a  Christian, 


Common 
Prayer  and 
Confession. 


W.  Conf. 
F.  Acts  of 
Assembly 
Se.^s.   26" 
1639. 


B.   VII.  OF  THE  SECOND  BEAST.  339 

was  always  an  outM^ard   ceremony,  oath,  or  profession ;  so  they   chap,  iv. 
caused  all,  both  small  a7id  great,  to  receive  that  Christian  char-    Rev. xiii. 
acter  or  mark.     All  masters,  and  scholars,  and  ministers,  such  i'')  i"- 
as   made  merchandise  of  their  Gospel,  as  well  as  merchants  in 
burgh,  and  all  who  paid  rent  to  the   kirk,  must  have   the  true 
Christian  character,  the  sealing  ordinance,  the  only  mark  of  God's 
true  religio7i  administered  and  received. 

16.  And  however  formed  or  reformed,  these  outward  marks, 
so  long  as  the  dispositions  and  actions  of  man  are  beastly,  his 
assuming  a  Christian  character,  and  claiming  a  relation  to  Christ, 
only  distinguishes  him,  as  a  wolf  in  sheep's  clothing  is  distin- 
guished from  other  beasts. 

17.  Protestants  never  would  admit  that  man  in  the  present 
life,  could  rise  to  any  thing  higher  than  his  own  fallen  nature,  or 
be  so  united  to  Christ  as  to  become  one  with  him,  he  must  con- 
tinue to  be  fallen  man,  viere  man,  a  daily  transgressor  of  the 
commands  of  God,  and  to  this  they  must  all  covenant  and  swear, 
and  the  seal  of  this  character  is  their  distinguishing  point  of 
communion. 

18.  Hereis  loisdom.     Let  him  that  hath  understanding  count  Rev.  xiii. 
the  nu?nber  of  the  beast:  and  this  is  easily  done,  for  it  is  the  ^^' 
number  [Gr.  av^pw^s,  anthropoit]  of  man  ;  not  (as  many  suppose) 
particular  man,  as    an  individual ;    but   Man    in    his    common 
gender,  including  male  and  female.      Then,  as   the   number  of 

the  beast  is  the  number  of  man,  so  the  character  of  the  beast 
is  the  character  of  man,  even  beastly  man  in  his  natural 
human  depravity,  which  he  established,  supported,  and  ap- 
plauded, under  a  profession  of  the  name  of  Christ;  and  his 
name,  under  this  profession,  in  his  common  gender,  is  simply,  in 
the  original  Greek,  -^^g,  i.e.  Chxist ;  and  his  number  six  hundred 
and  sixty-six* 

*  The  ancient  Greeks  as  well  as  Romans,  used  the  characters  of  their  alphabet 
instead  of  figures  to  represent  numbers.     Thus : 

The  1st.  character  X  is  in  number,  600,  in  the  letters  of  our  alphabet,  Ch. 

The  2d.  character  g  is  in  number,    60,  in  the  letters  of  our  alphabet,  xi. 

The  3d.  character  S  is  in  number,      6,  in  the  letters  of  our  alphabet,  st. 

Then  by  putting  these  characters  together  they  make  CHXIST. 

A  very  specious,  but  false  resemblance  of  the  true  CHRIST. 

And  by  adding  the  numbers  together  they  make  666.  Thus  we  see  that  Chxist 
is  the  name  of  the  beast,  and  666  the  number  of  his  name.  Let  Mm  that  hath 
understanding  to  compute  his  pernicious  doctrines,  horrid  blasphemies,  and  abom- 
inable cruelties,  make  the  application.  Here  we  see  that  man  under  the  domin- 
ion of  the  beast,  is  reckoned  by  sixes.  The  five  physical  senses,  seeing,  hearing 
tasting,  smelling,  and  feeling,  together  with  language,  which  make  the  six  natu-  Kcd.  jji. 
ral  powers  that  form  the  organization  of  all  Tifliw/Y/Z  bci?igs.  In  this  state  "man  19. 
has  no  pre-eminence  above  a  beast."' 

In  this  state  the  sacred  number  seven  being  left  out,  signifies  that  in  that  state 
he  is  not  governed  by  intelligent  understanding,  which  is  the  seventh  and  high- 
est property  of  his  nature,  the  only  recipient  of  revelation,  and  that  which  di.-^tin- 
guishes  him  from  a  beast:  And  he  must  be  numbered  with  the  beast  till  b9 
overcomes  that  beastly  nature  by  the  power  of  revelation. 


340  PROTESTANTISSr,    THE    SYSTEM,    &C.  B.  VII. 

CHAP.  IV.  19,  Thus  fallen  man,  in  his  most  reformed  state,  is  found  want- 
Geii.  vi.  5-  ing.  When  Grod  saw  the  wickedness  of  man  that  it  was  great, 
7-  it  repented  him  that  he  had  made  man,  and  he  said,  I  will  destroy 

man.  His  eyes,  in  a  former  beastly  appearance,  are  said  to  have 
2 Pet  ii,i2;  been  like,  the  eyex  of  man.  And  last  of  all,  the  number  of  the 
1*-  heast  is  the  immher  of  man,  and  his  name  is  almost  like  the 

name  of  Christ,  but  it  is  not  Christ,  and  however  near  the  re- 
semblance, justice  forbids  that  he  should  be  heir  to  the  promise 
of  everlasting  life. 

20.  Likewise  this  beast  begins  with  a  great  number,  and  ends 
with  a  small ;  so  the  Protestants  began  with  christening  whole 
nations,  causing  all,  both  small  and  great  to  receive  a  mark,  and 
name,  to  the  letters  of  which  they  added  naught.  Their  kirk  it 
is  true  had,  in  a  nominal  profession,  some  appearance  ;  but  the 
never    could    keep    the    commandments    of    Chi-ist ;    like    the 

Jufjges,  xii.  E phraiuaites  and  their  Sihboleth,  for  Shibboleth,  they  never 
^-  could  frame  to  pronounce  it  right. 

21.  While  they  and  their  kings  and  nobles,  and  ministers  of 
the  Grospel,  professed  to  bear  the  cross  of  Christ,  (at  least  the 
mark  of  it  in  the  forehead,)  they  unhappily  betrayed  their  attach- 
ment and  likeness  to  the  rebellious  children  of  Israel,  who  had 
their  distinguishing  mark  only  in  the  flesh  of  the  foreskin ;  but 
the  Protestant  mark  on  the  skin  of  the  forehead,  was  neither  so 
deep,  nor  so  dangerous  to  the  beast. 

22.  The  Protestants  and  their  descendants,  like  the  uncircum- 
cised  Israelites,  glory  much  in  their  outward  marks,  but  more 
in  their  number;  but  though  the  number  of  these  children  of 
Israel  be  as  the  sand  of  the  sea,  it  is  only  the  number  of  the 
beast,  the  number  of  fallen  man,  such  as  Christ  called,  serpejits, 
a  generation  of  vipers. 

2.3.  As  the  Jews  confined  the  favor  of  Grod  to  their  mark  and 
their  number,  so  did  the  Protestants,  and  so  do  all  the  Christian 
world;  therefore  the  character,  and  doom  of  both  are  well  de- 
isa,ixv.ii,   scribed  by  the  Prophets  :   Bid  ye  are  they  that  forsake  the  Lord, 
^'■^' ^^'  that  forget  my  holy  mountain,  that  prepare  a  table  for  that 

troop,  and  that  furnish  the  driyik  offering  unto  that  number. 
Tliereforc  will  I  number  you  to  tJie  sword,  and  ye  shall  all  bow 
doivn  to  the  slaughter :  for  the  Lord  God  shall  slay  thee  and 
call  his  servants  by  anotlicr  name. 

24.  To  sum  up  the  whole  matter,  the  Christian  world,  in  its 
present  state,  is  so  universally  corrupt,  that  every  orthodox 
Christian  must  needs  be  marked  with  a  significant  mark  or  sign 
of  human  depravity,  and  bound  by  every  obligation  that  ever 
was  given  to  restrain  vice. 

25.  The  sexes  cannot  live  together  in  any  order,  without  a 
ceremonial  covenant  ratified  and  solemnized  by  a  consecrated 
priest,  or  civil  magistrate;  they  cannot  be  governed  without  the 


B.  VII.     REMARKS    ON    THE   PRESENT   STATE    OF,    &C.  341 

compulsive  energy  of  arms  and  human  laws ;  they  cannot  be  chap,  v. 
credited  without  the  sanction  of  a  solemn  oath,  nor  ao:ree  amono; 
themselves  without  the  interference  of  the  civil  magistrate  to 
keep  them  in  order ;  none  of  which  pertains  to  the  true  kingdom 
of  Christ ;  and  therefore,  after  the  appearance  of  the  Lamb  on 
mount  Zion,  the  angel  so  justly  proclaims  with  a  loud  voice : 

26.  If  any  man  icoyship  the  beast  and  his  image,  and  receive  Rev.xiv.  9, 
his  mark  in  his  forehead,  or  in  his  hand,  the  same  shall  drink 
of  the  loijie  of  the  wrath  of  God,  which  is  poiircd  out  toithout 
mixture,  into  the  cup  of  his  indignation;  and  he  shall  he  tor- 
mented with  fire  and  brimstone,  in  the  presence  of  the  holy 
angels,  and  in  the  presence  of  the  Lamb. 


10. 


CHAPTER  V. 

REMARKS    ON   THE    PAST   AND    PRESENT     STATE    OF    THE    WIT- 
NESSES   OF    TRUTH. 

The  natural  state  of  man  being  a  state  of  probation,  it  became 
necessary  that  he  should  be  brought  in  to  judgment,  and  render  an 
account  of  all  the  deeds  done  in  the  body ;  and  as  wickedness  can- 
not go  unpunished,  so  it  cannot  be  condemned  without  witnesses; 
for  this  cause,  God  selected  from  amongst  mankind,  men  of  like 
passions  with  the  rest ;  and  endowed  them  with  the  light  and  gifts 
of  his  Spirit,  to  stand  as  witnesses  against  the  general  corrup- 
tions and  abounding  wickedness  of  the  world ;  and  no  age  has 
been  without  such,  from  the  beginning  to  the  present  day. 

1.  "  Even  Enoch,  the  seventh  from  Adam,  prophesied  against 
the  wicked,  saying.  Behold,  the  Lord  cometh  in*  ten  thousands  »Gr. sv. 
of  his  saints,  to  execute  judgment  upon  all,  and  to  convince  all  Jude,  14, 
that  are  ungodly  among  them,  of  all  their  utigodltj  deeds  which 
they  have  ungodly  committed,  and  of  all  their  hard  speeches, 
which  ungodly  sinners  have  spoken  against  him. 

3.  Noah  was  a  true  witness  against  the  antediluvian  world, 
Abraham,  Isaac,  Jacob,  Moses,  and  Samuel,  all  bore  a  swift 
testimony  against  sin.  The  prophets,  Isaiah,  Jeremiah,  Ezekiel, 
and  Daniel,  with  the  lesser  prophets,  and  thousands  who  received 
the  same  Spirit,  were  witnesses  for  God,  against  the  growing 
corruptions  of  human  nature. 

4.  Next  follows  John  the  Baptist,  by  whom  was  introduced 


342  KEMARKS   ON   THE   PRESENT   STATE    OF         B.  VII. 

CHAP.  V.    Jesus,  the  true  and  faithful  witness,  who,  having  finished  his 
'  "  testimony,  gave  the  same  authority  to  his  disciples,  Apostles,  and 

true  followers,  thousands  of  whom  by  the  inspiration  of  the  Holy 
Spirit,  knew  what  was  in  man,  and  testified  against  his  depravity, 
for  which  they  suff"ered  all  kinds  of  hardships  and  torture,  even 
to  the  laying  down  of  their  lives. 

5.  We  have  seen  also,  from  the  most  approved  records,  that 
through  the  darkest  ages  of  antichristian  apostasy,  God  had  a 
people  who  bore  witness  to  the  truth;  a  people  ivho  taught  the 
2)rinciphs  of  virtue,  and  practised  ivhat  they  taught ;  who  took 
no  oaths,  hove  no  arms,  and  held  the  reins  of  spiritual  govern- 
ment in  the  strictness  of  their  morals;  which,  according  to  their 
degree  of  light,  rendered  their  communion  inaccessible  to  the 
unrighteous  and  wicked,  and  who  testified,  that,  the  church  of 
Chris*,  could  be  composed  only  of  the  hohj  and  the  just. 

6.  We  have  stated  from  the  authority  of  some  of  the  most  noted 
ecclesiastical  writers,  the  general  faith  and  manners  of  the  Mar- 
cionites,  Hierachites,  Manicheans,  Novatians,  Priscilliaiiists, 
Basilians,  Bogornilans,  Catharists,  Paterijies,  Albigtnses,  Ana- 
baptists, Picards,  Waldenses,  and  lastly  of  thepeople  called 
Quakers.     Thousands  and  millions  of  whom,  evenfrom  the  begin- 

See  Dan.      mug  of  the  falling  away,  to  the  time  of  the  persecution  in  New 
XI.  33.         England,  fell  by  the  sword,  and  by  fire,  and  by  captivity,  and 
by  spoil,  many  days. 

7.  The  testimony  of  truth,  which  stood  against  vice  through 
the  reign  of  antichrist,  had  for  its  authority  both  the  First  and 
Second  appearing  of  Christ,  that  which  was  past,  and  that  which 
was  to  come;  and  besides,  it  had  for  its  object  the  corruption  of 
human  nature,  both  in  male  and  female,  so  women,  as  well  as 
men,  were  authorized  to  bear  testimony  to  the  truth,  against  vice 
and  corruption ;  and  as  two  witnesses  were  always  counted  ne- 
cessary to   establish  a  fact,  therefore   they  are  said  to  be  two 

Rev.  xi.  4.    witnesses,  tv;o  olive  trees,  and  tivo  candlesticks,  standing  before 

ZeeiNiv.s,  the  Lord  of  the  whole  earth. 

'     "  8.  According  to  the  time  of  antichrist's  reign,  which  was  to  be 

a  time,  times,  and  an  lialf  time,  which  is  understood  to  mean  one 

Rev. xi  9,     thousand  tioo-hund.red  and  sixty  years;  so  were  the  sufferings 
and  death  of  the  witnesses. 

9.  Yet  those  bodies  or  communities  of  virtuous  believers, 
although  dead  to  the  world,  cut  off  from  any  free  exercise  in  the 
kingdom  of  antichrist,  devoted  to  destruction,  and  banished  by 
oppression  to  the  sequestered  valleys,  to  the  mountains,  and  to  the 
dens  and  caves  of  the  earth,  were  not  suffered  to  be  buried  out  of 
sight,  but  were  continually  sought  out,  reproached,  and  harrassed 
by  their  rapacious  persecutors,  although  the  fire  of  their  testimony 
continued,  from  age  to  age,  to  torment  them  that  dwelt  upon  the 
earth. 


11. 


B.  VII.  THE   WITNESSES   OP    TRUTH.  343 

10.  These  had  the  only  keys  of  Divine  influence,  "and  power    chap,  v. 
to  shut  heaven  that  it  rain  not,"  that  the    real  gifts  of  the  Holy  .. 
Spirit  should  be  withheld  from  the  church  of  antichrist,  in  the 

days  of  their  prophecy,  "  and  to  smite  the  earth  with  plagues 
and  troubles  as  often  as  they  would,"  by  letting  loose  the  tor- 
menting truth. among  them. 

11.  Their  testimony  caused  the  plagues  of  bitter  dissentions 
and  bloody  tumults,  among  their  persecutors.  Also  terrible 
judgments  and  plagues  followed  the  persecution  of  the  loitnesses, 
as  all  history  attests.  And  every  discerning  mind  may  see  that 
in  the  convulsions  and  bloody  revolutions  that  have  rolled 
through  '■^  Chjzstendom'^  during  ages  past,  those  nations  who 
have  persecuted  most,  have  suffered  most ;  and  the  land  which 
has  drunk  the  most  blood  of  martyrs,  has  also  drunk  the  most 
blood  of  its  inhabitants  by  means  of  those  terrible  visitations. 

12.  Yet,  it  seems  that  mankind  will  learn  but  little  wisdom 
by  all  these  evident  facts,  but  still  continue  to  nurse  the  deadly 
serpent  of  persecuting  venom,  ready  to  be  let  loose  whenever 
their  own  views  are  thwarted. 

13.  Can  any  arguments  for  the  exercise  of  this  pernicious 
practice  cover  its  naked  deformity  ?  Nay,  but  in  its  advocates 
the   scripture    is    fulfilled:   "They  hatch   cockatrice  eggs,   and 

weave  the  spider's  web  ;  he  that  eateth  of  their  eggs  dieth,  and  is.  ils  5,6' 
that  which  is  crushed  breaketh  out  into  a  viper,"  &c.  Such  as 
partake  of  this  spirit  die  to  virtue,  and  if  they  are  disappointed 
in  their  object,  or  crush  their  opponent,  it  produces  »  viperous 
enmity,  ready  to  break  out  on  all  occasions,  and  the  spider's 
web  cannot  cover  their  naked  deformity. 

14.  The  slaying  of  the  witnesses  was  peculiar  to  the  reign  of 
antichrist.  In  former  ages,  before  antichrist  had  the  dominion, 
witnesses  were  in  some  measure  tolerated,  respected,  and  believed, 
among  the  nations ;  but  in  the  corrupt,  de])auched,  and  tyrannical 
kingdom  of  the  beast,  they  were  not  suffered  to  live,  and  were 
perpetually  misrepresented,  blackened,  and  anathematized,  as 
the  most  odious  of  all  beings,  and  persecuted  unto  death :  There- 
fore the  slaying  of  the  witnesses  was  to  end  with  the  tyranny  of 
antichrist. 

15.  For  three  days  and  a  half  their  dead  bodies  were  to  lie  in 
the  street  of  the  great  city,  which  spiritually  is  called  Sodom 
SiTxd  Egypt,  vfhere  also  our  Lord  was  crucified;  that  is,  in  a 
Catholic  hierarchy,  where  politicians  are  ruled  by  priests,  and 
where  the  opp?-essio7i  of  Egypt,  and  the  si?i  of  Sodom  abounds. 

16.  And  as  this  great  Babylon  was  constructed  by  the  obse- 
quious Marcianus,  the  imperious  Leo  the  Great,  and  the  bar- 
barous kings,  vipon  the  plan  of  Jewish  priests  and  Pagan  rulers ; 
so  in  the  street  of  the  same  did  those  dead  bodies  lie,  clothed  in 
sackcloth,  under  a  state  of  spiritual  mourning,  and  held  in  the 


Rev.  xi.  8. 


344  REMARKS    ON    THE   PRESENT    STATE    OF         B.  VII. 

CHAP.  V.    utmost  contempt  and  derision,  while  the  whole  Christian  loorld 
were  rejoicing  over  them. 

17.  And  thus  it  continued  until  about  the  beginning  of  the 
seventeenth  century,  when  the  bloody  priesthood  lost  their  bal- 
ance of  power,  and  politicians,  in  the  order  of  Providence,  began 
to  assume  the  right  of  civil  government,  according  to  the  long 
neglected  dictates  of  reason ;  at  which  period  the  power  of  the 
beast  began  gradually  to  decline. 

18.  And  from  this  period  it  might  be  said,  that  the  "  witnesses 
arose  and  stood  upon  their  feet,"  in  point  of  credit  and  divine  au- 
ity:  and  while  fearfulness  took  hold  of  the  antichristian  powers, 
the  spirit  of  the  witnesses  in  the  French  prophets,  arose  in  a 
cloud  to  heaven,  in  answer  to  the  great  voice  of  eternal  truth, 
which  began  to  be  uttered;  and  they  were  '■•heard,  and  received 

>  7vi!h  reverence  and  awe.'^  And  clouds  of  witnesses  have  ever 
since  been  rising  up  to  testify  plainly  against  the  spirit  and 
tyranny  of  antichrist,  and  the  darkness  that  fills  his  kingdom,  as 
well  as  against  the  general  abominations  that  overspread  the 
eai-th. 
\  19.  So  that,  to  this  day,  light  and  conviction  has  been  increasing 

in  the  earth,  and  there  are  many  souls  on  earth,  who  are  both 
tolerated  and  credited  among  the  people,  as  God's  witnesses  had 
usually  been,  before  the  beastly  power  of  antichrist  arose. 
These  have,  in  a  greater  or  lesser  degree,  the  light  and  spirit  of 
the  true  witnesses,  and  are  able  to  discover  and  bear  testimony 
against  the  fraud  and  inconsistency  of  those  false  systems  invented 
by  men  of  corrupt  minds,  who,  for  so  many  ages,  have  corrupted 
the  earth,  and  perverted  the  rights  of  man. 

20.  As  long  as  such  witnesses  are  honest  and  faithful  to  testify 
what  is  given  them  of  God,  they  are  justified  and  accepted,  and 
no  longer  ;  this  is  according  to  God's  manner  of  dealing  in  every 
age.  The  Spirit  of  Christ  was  never  committed  to  man  to  be  at 
his  disposal ;  God  always  required  that  man  should  be  subject, 
in  all  things,  to  the  dictates  of  the  Spirit. 

21.  Hence  it  has  often  happened  with  many,  who  have  had  a 
good  degree  of  light,  and  possessed  the  spirit  and  power  of  a 
living  testimony,  that  whenever  they  had  gained  sufiicient  credit 
and  authority  among  the  people,  the  self-exalting  spirit  of  man 
has  risen  up  against  God.  and  perverted  the  most  precious  gifts 
of  God  to  the  purposes  of  building  up  their  own  honor :  and  this 
has  been  the  procuring  cause  of  so  many  divided  sectaries  now 
on  the  earth. 

22.  The  witnesses  of  God  in  every  age,  while  they  stood  in 
the  pure  light,  testified  impartially  against  the  depravity  of  all 
nations,  and  more  especially  against  their  own ;  but  whenever 
they  became  attached  to  their  own  people,  so  far  as  to  favor  and 
wink  at  their  corruptions,  and  build  them  up  with  an  imagination 


B.  VII.  THE   WITNESSES   OF   TRUTH.  345 

that  they  were  better  than  others,  then  the  whole  became  cor-    chap,  v. 
rupted   together,   and  the   true  gift  was   taken  from  them  and 
committed  to  others.     And  it  is  to  be  observed,  that  the  former 
have  generally  persecuted  the  latter,    as   far  as  circumstances 
would  admit. 

23.  The  true  witnesses,  during  the  reign  of  antichrist,  received 
not  their  testimony  by  a  line  of  succession  from  the  Apostles,  but 
by  revelation;  they  had  the  spirit  and  power  of  Prophets  to 
hear  testimo7iy,  but  not  of  Apostles  to  build.  All  such  as  went 
to  forming  systems,  to  build  up  separate  parties,  or  to  unite  with 
any  establishments,  in  order  to  shun  persecution  or  gain  worldly 
honor,  were  deceived  by  the  influence  of  antichrist,  and  lost 
their  testimony,  and  fell  under  the  dominion  of  the  beast. 

24.  But  such  as  were  neither  warped  by  fear,  favor,  interest 
nor  afiection,  and  continued  to  the  end,  retained  their  testimony, 
and  were  owned  and  accepted  of  God  as  true  witnesses,  and  their 
reward  was  with  the  souls  of  those  under  the  altar,  ivho  loere  Rev.  vi.  9. 
beheaded  for  the  tvord  of  God,  and  for  the  testitjwny  which  they 

held. 

25.  The  testimony  of  the  witnesses  continued  to  be  received 
by  revelation,  after  the  Apostles'  days,  and  through  the  succeeding 
ages,  down  to  the  Quakers;  after  which  none,  of  the  preceding 
sectaries  who  had  lost  their  testimony,  could  be  accepted.* 

26.  George  Fox  came  forth  with  a  testimony  against  all  those 
"thieves  and  robbers,"  who  had  undertaken  to  defend  their  cause 
by  written  creeds,  and  outward  forms  of  doctrine  and  worship, 
and  who,  for  the  purpose  of  making  a  covering  for  themselves, 
had  stolen  the  good  words  of  the  Apostles,  or  their  forefathers, 
whose  testimony  had  stood  equally  against  all  flesh,  and  who  had 
sufi"ered  for  righteousness  sake. 

27.  All  agree  that  George  Fox  did  not  receive  his  senti-  ecci.  His- 
ments  from  Origen,  nor  the  schools.     '^  His  ig)iorant  and.  in-  p°758^°^'^' 
elegant  simplicity,  says    one,  places  him  beyond  the  reach  of 
suspicion  in  this  matter.''''     God  generally  chose  such  ignorant 

and  inelegant  teachers  to  deliver  his  messages,  of  which  the  fol- 
lowing is  an  example. 

28.  "These  (the  professors  of  Christianity,  says  Fox,)  paint  fox'sJou. 
themselves  with  the  Prophets',  and  with  Christ's  and  with  the  \^q^'^' 

*  The  authority  of  a  present  living  witness,  must,  of  necessity,  supercede  the 
authority  of  all  preceding  witnesses,  even  admitting  the  preceding  to  have  been 
faithful  in  their  day.  This  is  so  plain  a  truth,  that  it  is  surprising  that  mankind 
should  blunder  at  it,  and  blindly  reject  a  present  testimony,  while  they  profess  to 
believe  in  the  past.  No  one  will  dispute  that  the  present  authority  of  a  foreign 
ambassador,  clothed  with  the  powers  of  his  government,  supersedes  the  authority 
of  all  former  ambassadors  whose  powers  have  ceased,  or  who,  through  unfaithful- 
ness, have  forfeited  their  authority  :  and  it  would  readily  be  acknowledged,  that 
one  who,  without  authority,  should  assume  the  name,  and  demand  audience  as  a 
foreign  ambassador,  would  meet  with  contempt  from  any  nation.  So  wise  and 
discerning  is  man  in  things  that  respect  the  affairs  of  this  life ;  and  yet  so  grossly 
blind  in  things  spiritual  and  eternal ! 

23 


346  REMARKS    ON    THE   PRESENT    STATE    OF  B.  VII. 

CHAP.  V.  Apostles'  words  most  fair.  Whited  walls,  painted  sepulclires, 
murderers  of  the  just  you  are.  Your  eyes  are  double,  your  minds 
are  double,  your  hearts  are  double.  Ye  flatterers,  repent  and 
turn  from  your  carnal  ends,  who  are  full  of  mischief;  pretending 
Grod  and  godliness,  taking  him  for  your  cloak ;  but  he  will  un- 
cover you;  and  he  hath  uncovered  you  to  his  children." 

29.  "He  will  make  you  bare,  discover  your  secrets,  take  off 
your  crown,  take  away  your  mantle  and  your  veil,  and  strip  you 
of  your  clothing ;  that  your  nakedness  may  appear,  and  how  you 
sit  deceiving  the  nations.  Your  abomination  and  your  falsehood 
is  now  made  manifest  to  those  who  are  of  God ;  who  in  his  power 
triumph  over  you,  rejoice  over  you,  the  beast,  the  dragon,  the 
false  prophet,  the  seducer,  the  hypocrite,  the  mother  of  all  har- 

Fox'sJou.    lots.     This  is  the  generation  which  God  is  not  well  pleased  with; 
m '  ^"       ^°^  their  eyes  are  full  of  adultery,  who   cannot  cease  from  evil. 

These  be  they  that  live  in  pleasure  upon  earth ;  who  glory  not 

in  the  Lord,  but  in  the  flesh." 

30.  George  Fox  bore  a  plain  and  living  testimony  of  truth, 
according  to  the  will  of  God  at  that  time.  But,  unhappily  for 
the  Friends,  the  testimony  of  truth  was  exchanged  for  the  illus- 
trations and  comments  of  great  men,  to  suit  the  taste  of  the 
great  and  popular  ones  of  the  earth :  hence  the  wise  and  learned 
of  this  world  have  had  occasion  to  make  the  following  distinction. 

Ecci.  His-  31.  "The  tenets  which  this  blunt  and  illiterate  man  [Foa;] 
'°759'"''^'  expressed  in  a  rude,  confused,  and  ambiguous  manner,  were 
dressed  up  and  presented  under  a  different  form,  by  the  masterly 
hands  of  Barclay,  Keith,  Fisher,  and  Penn,  who  digested 
them  with  such  sagacity  and  art,  that  they  assumed  the  aspect 
of  a  regular  system."  And  hence  it  is,  that  the  writings  of 
Barclay  and  Penn,  are  more  recommended  than  those  of  Fox 
or  Burrough,  because  the  former  were  more  conformable  to  the 
spirit  and  government  of  this  world. 

32.  And  what  was  all  this  digesting  and  regulating,  but  lay- 
ing another  foundation  for  those  very  ivhited  walls  and  paiyited 
sepulchres,  against  which  their  testimony  first  came  forth?  Jesus 
of  Nazareth  might  have  been  called  a  blunt  and  illiterate  man, 
when  among  his  own  nation  the  Jews,  he  denounced  judgment 
against  both  them  and  their  most  solemn  place  of  worship.  His 
Apostles  were  blunt  illiterate  fishermen  ;  and  such  were  generally 
the  principal  instruments  by  which  God  promoted  the  best  of 
causes ;  and  the  true  witnesses  never  attempted  to  soften  the 
matter,  or  to  suit  their  testimony  to  the  taste  of  the  great  ones 
of  the  earth. 

83.  The  truth  is,  the  Friends  were  led  astray  from  the  power 
of  a  living  testimony  by  popularity ;  in  this  case  they  were  de- 
ceived ;  and  while  they  clothed  themselves  with  the  words  of 
their  ancients,  they  came  under  the  condemnation  of  those  who 


B.  VII. 


THE  WITNESSES  OP  TRUTH. 


347 


had  clothed  themselves  with  the  words  of  Christ  and  his  Apostles, 
against  whom  their  ancients  testified. 

34.  Popularity  and  persecution  could  never  abide  with  each 
other.  When  the  Frie)ids  became  numerous  and  popular,  and 
the  life  and  power  of  their  testimony  was  on  the  decline,  then 
they  were  prepared  to  sue  for  an  establishment  as  a  true  Chris- 
tian sect,  worthy  of  protection  under  the  power  of  the  secular 
arm ;  and  here  ended  both  their  power,  and  their  extraordinary 
sufierings. 

35.  Many  of  the  petitions,  which  they  presented  to  King 
James  II.  and  also  to  King  William  III.  and  Queen  Ann, 
now  stand  on  record,  William,  Prince  of  Orange,  first  estab- 
lished liberty  of  conscience  by  law  in  England,  about  the  year 
1689.  To  his  honor,  the  Friends  partook  of  that  righteous 
grant,  but  to  their  shame,  as  the  witnesses  of  God,  it  was  granted 
to  them,  in  particular,  upon  their  humble  request,  and  their  re- 
ligion established  by  act  of  parliament. 

30.  In  the  year  1702,  William  died,  princess  Ann  was  pro- 
claimed queen.  To  her,  also,  the  Friends  sent  many  addresses. 
Thus  their  petitions  for  the  redress  of  their  grievances,  were 
mixed  with  addresses  of  applause  to  the  great  ones  of  the  earth, 
until  they  were  placed  upon  equal  ground  of  respectability  with 
other  Protestants ;  and  thus  the  oflFence  of  the  cross  ceased,  the 
glory  of  their  ancients  passed  away,  and  left  another  people  in 
the  outward  form,  but  destitute  of  the  power ;  so  that  chosen 
witnesses  were  raised  up,  among  themselves,  to  testify  of  their 
fall  and  apostacy  from  their  original  spirit. 

87.  The  spirit  and  power  of  eternal  truth  confirmed  the  testi- 
mony of  George  Fox,  and  many  of  those  who  were  cotem- 
porary  with  him,  that  they  were  sent  of  God  as  true  witnesses, 
But  there  is  decided  proof  that  a  people  of  the  same  name 
followed  after,  who,  as  a  people,  were  not  the  true  witnesses  : 
for  as  God  never  did  raise  up  one  true  witness  to  testify  against 
another;  therefore  the  testimony  of  John  Griffith,  whom  they 
acknowledge  to  have  been  sent  of  God,  stands  as  an  undeniable 
proof  that  their  power,  as  a  people,  was  gone,  in  about  sixty  years 
from  the  time  of  their  addresses  to  the  queen. 

38.  From  the  many  lamentations  of  this  faithful  laborer,  over 
a  backsliding  people,  it  will  be  sufiicient  to  notice  the  following : 
"  Many  under  our  religious  profession  (says  he)  resting  in  the 
profession  only,  is  the  principal  reason  that  we  find  divers  under 
our  name  more  insensible,  harder  to  be  reached  unto,  and 
awakened  by  a  living  powerful  ministry,  than  any  other  religious 
persuasion.  This  may  seem  strange  to  some,  but  I  know  it  is 
lamentably  true." 

39.  On  his  visiting  the  Friends  in  America,  he  makes  this  re- 
flection: "When  I  have  considered  the  low,  indifferent,  languid 


CHAP.  V. 


Sewel's 
History,  p. 
562,  5S5, 
593,  599. 


Ibid.  p.  646. 


Griffith's 
Journal,  p. 
56. 


Ibid.  p.  103. 


348  REMARKS    ON    THE    PRESENT    STATE    OF  B.  VII. 

CHAP.  V.    state  of  those  under  our  name,  in  many  places,  both  in  thi?  and 
other   nations,   chiefly   occasioned  by  an  inordinate  love  of  the 
world,  and  the  things  thereof,  my  soul  has  been  deeply  humbled 
in  awful  prostration." 
Griffith's  40.  In  speaking  of  the  meetings  managed  by  unsanctified  spir- 

jouriiai, p.  .^g^  j^g  says:  "The  seed  of  God,  which  should  have  dominion  in 
all  our  meetings,  is  depressed.  This  spirit,  getting  in  amongst 
us,  in  every  part  of  the  body  or  society,  cannot  fail  of  laying 
waste ;  therefore  let  all  consider  what  spirit  rules  them.  It  is  a 
mournful  truth  (adds  he)  that  among  the  many  thousands  of 
Israel,  there  are  but  few,  in  comparison,  who  really  stand  quite 
upright ;  who  cannot  be  at  all  warped  by  fear,  interest,  favor,  or 
affection." 

41.  How  far  this  character  falls  below  the  testimony  and  ex- 
pectations of  the  first  true  witnesses  called  Quakers,  it  is  evident 
from  all  their  writings,  especially  from  those  oi  Edward  Bur- 
rough.  The  truth  is,  those  blu)it  and  illiterate  men,  as  they 
are  called,  who  first  broke  out  Avith  such  rude  and  ambiguous 
expressions,  were  never  commissioned  to  found  a  church,  nor  to 
build  up  any  people  upon  the  authority  of  their  extraordinary 
testimony  :  for  no  church  or  people  could  be  established  till  the 
reign  of  antichrist  was  at  an  end. 

42.  But  while  they  testified  against  all  the  false  churches,  and 
false  systems  that  existed  on  earth,  they  were  commissioned  from 
heaven  to  announce  their  certain  downfall,  and  the  setting  up  of 
that  church  or  kingdom  which  should  stand  forever;  but  the 
work  was  not  given  them  to  do ;  their  commission  extended  no 
further  than  to  declare  that  God  was  about  to  effect  it,  and  would, 
by  means  of  his  own  choosing,  most  certainly  accomplish  it  in  his 
own  time. 

43.  This  will  appear  most  strikingly  evident  from  the  writings 
of  Edivard  Burroughs  who  was  cotemporary  with  George  Fox, 
and  who,  in  the  year  1662,  in  the  28th  year  of  his  age,  died  a 
prisoner  in  Nezogate,  London,  for  the  word  of  God,  and  for  the 
testimony  which  he  held.  The  following  short  extracts,  from  his 
own  writings,  may  show  the  nature  of  that  testimony  for  which 
he  patiently  suffered  unto  death. 

Burrough's  44.  "All  ye  inhabitants  of  the  earth,  in  all  nations  throughout 
«oi"^24-^  the  world  ;  hearken  and  give  ear,  the  word  of  the  Lord  God,  that 
made  heaven  and  earth  is  toward  you;  he  is  coming  to  set  up  his 
kingdom  and  his  dominion,  which  never  shall  have  an  end  ;  and 
the  kingdoms  of  this  world  shall  be  changed,  and  shall  become 
the  kingdom  of  the  Son  of  God.  The  kingdom  of  Christ  is  near 
to  come,  and  the  kingdoms  of  this  world  shall  be  changed,  and 
none  shall  have  any  part  therein,  but  they  that  are  redeemed  out 
of  kindreds,  tongues,  and  people:  this  we  believe;  he  that  can 
receive  it  let  him." 


B.   VII.         THE  WITNESSES  OF  TRUTH.  349 

45.  "  This  is  the  time  in  Avhich  all  the  men  of  this  generation    chap,  v. 
are  fallen,  and  the  Scripture  is  fulfilled  ;  the  night  wherein  no  Burmush's 
man  can  work  is  upon  the  world ;  and  further,  this  is  the  time  of  H^'jQi  ^' 
antichrist's  dominion.     And  also  we  know,  the  time  is  now  ap- 
proaching, that  the  dominion  of  the  beast  is  near  an  end,  and  the 

holy  city  shall  the  saints  possess,  and  the  Gentiles  shall  be  driven 
out  of  it,  aecoi'ding  as  John  said.  I  say,  the  time  is  well  nigh 
expired,  and  finished,  and  the  Lord  God  Almighty,  and  the 
Lamb  is  risen  to  make  war  against  the  beast  and  his  image,  who 
hath  reigned  over  the  kingdoms  of  the  world.  But  now  the 
mighty  day  of  the  Lord,  and  the  judgment  of  the  whore  is  ap- 
proaching, wherein  she  shall  be  rewarded  according  to  her 
works." 

46.  "  This  I  have  received  from  God,  I  say  the  holy  city  shall  ibid.  p.i95, 
be  measured,  and  she  shall  be  adorned,  and  as  a  bride  for  her  ^''*^" 
husband  she  shall  be  prepared;  and  God's  tabernacle  shall  be 

with  men.  The  kingdom  of  the  beast  must  down,  and  the 
princely  power  of  darkness  must  be  overthrown,  and  laws,  and 
times,  and  things,  and  powers  of  men  shall  be  overthrown,  and 
overturned,  till  he  come  to  reign  in  the  earth,  whose  right  it  is 
to  reign  over  nations  and  people." 

47.  "  This  is  written  as  moved  of  the  Lord,  to  go  abroad  through 
the  nations,  that  all  may  understand  concerning  the  times,  and 
the  changing  of  times,  and  how  the  beast  hath  reigned  in  domi- 
nion— and  the  kingdom  of  Christ  hath  not  been  known  upon  the 
earth  for  many  generations ;  but  the  beast  hath  been  established 
in  his  throne  of  rebellion  against  Christ  Jesus." 

48.  "  All  this  traditional  worship,  and  false  imitations  which  ibid  p.437. 
have  been  set  up  since  the  Apostles'  days,  shall  be  overthrown 

and  confounded  ;  the  Lord  is  risen  and  will  dash  down,  and  over- 
throw all  this  idolatry  now  practised  amongst  Christians:  and  a 
great  shaking  and  confounding  shall  suddenly  come  among 
Christians ;  for  the  Lord  will  break  down  that  which  hath  been 
builded,  because  it  is  polluted  ;  and  he  will  pluck  up  that  which 
hath  been  planted,  because  it  is  defiled  ;  and  a  mighty  work  will 
the  Lord  work  in  the  earth.  And  for  this  state,  all  that  fear  God, 
and  love  him,  are  to  wait,  for  this  shall  come  to  pass  in  the 
world." 

49.  "Concerning  the  things  whereof  we  have  testified,  these  ibid. p. 766. 
divers  years,  I  am  no  way  doubtful  but  our  God  will  fulfill  them, 
neither  can  my  confidence  be  shaken,  by  what  is  or  can  come  to 

pass  ;  for  antichrist  must  fall, /a/sc  ministry  and  worship,  false 
ways  and  doctrines  God  will  confound,  false  power  and  false 
church  the  Lord  will  lay  low  ;  and  truth  and  righteousness  must 
reign.  These  things  have  we  prophesied  fi'om  day  to  day ;  and 
my  faith  is  constant  and  immovable,  that  God  will  effect  these 
things  in  his  season." 


350  REMARKS   ON   THE   PRESENT   STATE    OF,    &C.     B.  VII. 

CHAP.  V.        50.  The    epistles    and    warnings    of  this  faithful    witness  of 
'  Christ,  are  left  as  a  standing  monument  of  the  testimony  of  truth 

at  that  day;  as  a  controversy  of  Grod  ivith  all  the  inhabitayits  of 
the  earth,  directed  rnito  all  sorts  of  people  ;  as  a  trumpet  of  the 
Lord,  and  "  a  true  noise  of  a  fearful  earthquake  at  hand,  which 
shall  shake  the  whole  fabrick  of  the  earth,  and  the  pillars 
of  its  standing  shall  fall,  and  never  more  he  set  zip  again. 
Declared  and  loritten  by  a  son  of  thunder,  as  a  warning  to 
all  the  i7ihabitants  of  the  earth.  By  order  and  authority 
given  unto  me  by  the  Spirit  of  the  living  God.^'  So  testified 
Edivard  Biirrough,  in  the  year  1655. 

51.  Beginning  at  the  head  of  the  nation,  he  delivers  his  mes- 
sage to  Oliver  Cromwell,  and  all  his  council — to  all  judges  and 
lawyers — to  all  astrologers,  soothsayers,  and  wise  men — to  all 
generals,  colonels,  commanders,  officers,  and  soldiers,  in  Eng- 
land,  Scotland,  and  Irelaiul — to  all  the  priests,  and  prophets, 
and  teachers  of  the  people — to  all  the  Papists,  their  whole  body 
and  head  at  Rome — to  all  Protestants  of  the  eldest  sort — to  all 
Presbyterians  and  Independents — to  all  Anabaptists — to  all  free 
willers — to  all  Ranters — to  all  seekers  and  waiters.  And  lastly, 
to  those  who  were  in  the  light  of  eternal  life.  And  two  years 
after,  he  delivered  ten  solemn  warnings  to  Frie7ids.* 

52.  Those  testimonies,  which  were  then  delivered  from  time  to 
time,  breathe  the  most  evident  spirit  of  prophecy,  in  regard  to 
the  end  of  a  corrupt  Christian  world,  and  the  setting  up  of  the 
pure  and  everlasting  kingdom  of  Christ. 

53.  Now  certain  it  is,  that  the  many  complaints  of  worldly 
mi7idedness,  of  deadness  and  inseoisibility,  of  resting  on  a  mere 
profession,  and  of  receiving  a  false  spirit,  which  stand  against 
the  general  body  of  the  Friends,  by  their  own  writers,  are  suffi- 
cient evidences  that  they  are  not  that  pure,  spiritual  and  heavenly 
church,  of  which  those  witnesses  prophesied,  whose  name  they 
now  bear. 

•  These  addresses  may  be  seen  at  large  in  Burrough's  Works,  p.  96  to  114. 


B.  YII  CONCERNING    QUAKERS,    &C.  351 


CHAPTER  VI. 

REMARKS    CONCERNING     QUAKERS,     FRENCH     PROPHETS,    AND 
OTHER  MODERN  SECTS. 

The  Church  of  Christ  in  the  latter  day,  was  not  to  be  composed  chap  vr. 
of  the  worldly  minded — the  dead  and  insensible — or  of  such  as 
would  be  led  away  by  a  false  spirit.  Nevertheless,  such  a  dead 
and  insensible  state  had  been  foretold  by  the  spirit  of  prophecy, 
through  the  witnesses  of  God,  together  with  a  declaration  of  its 
final  overthrow;  all  of  which  will  in  due  time  be  accomplished. 

2.  Therefore  the  dissolution  of  the  Christian  tvorld,  with  all 
its  false  establishments,  was  an  event  as  certain  as  any  that  had 
ever  been  marked  out  by  the  spirit  of  prophecy  ;  and  the  jarring 
materials  of  which  it  was  composed,  lost  the  centre  of  their  at- 
traction and  bands  of  uniformity,  within  forty  years  after  the 
testimony  of  George  Fox,  Edward  Burrough,  and  the  rest,  was 
delivered ;  when  civil  rulers  caused  the  persecuting  sword  to  be 
put  up  into  its  sheath,  and  began  to  proclaim  liberty  for  every 
one  to  enjoy  his  own  faith  unmolested. 

3.  The  whole  chain  of  prophecies,  that  relate  to  the  heavens 
and  the  earth  that  then  were,  have  been  evidently  fulfilling  ever 
since  liberty  of  conscience  was  granted ;  sects  and  parties  have 
not  only  been  dissolving  asunder,  and  removing  more  distant 
from  the  mother  church,  and  from  each  other,  but  the  most  fun- 
damental points  of  doctrine,  discipline,  and  government,  and  even 
whole  creeds,  confessions,  common  prayer  books,  &c.,  are,  in 
many  parts  of  Christendom,  passing  "away  with  a  great  noise," 
"and  the  elements"  in  which  they  were  composed,  are  melting 
"with  fervent  heat." 

4.  So  that  every  attempt  to  reform,  repair,  and  unite  together 
the  difi"erent  parts  of  the  great  Christian  world,  can  onl}'  widen 
the  breach,  and  hasten  the  final  dissolution  of  the  whole. 

5.  But  again,  when  the  Friends,  in  the  declining  state  of  their 
power,  applied  to  an  arm  of  flesh  for  protection,  and  had  their 
religion  established  by  law,  and  become  allied  to  the  government 
of  this  world,  they  united  with  the  remaining  power  of  the  beast, 
through  the  influence  of  which  they  became  a  dead,  lifeless  body, 
as  a  people.  '■ 

6.  And,  in  setting  out  to  build  another  old  heaven  church  upon 
the  principles  of  their  former  light  and  testimony,  before  the 
time  had  arrived  for-their  testimony  to  be  accomplished,  they  only 
exposed  themselves,  equally  with  others,  to  suffer  the  loss  of  all 
their  superfluous  labor,  in  the  general  wreck  of  false  buildings. 


352  [concerning  Quakers,  B.  VII. 

CHAP.  VI.  7,  It  is  true  they  were  very  cautious  as  to  adopting  those 
forms  and  ceremonies  of  worship  which  pertained  to  the  kingdom 
of  antichrist;  so  that  in  this  they  are  a  very  distinguished  people. 
Nevertheless,  the  root  and  foundation  of  all  false  religion,  and 
the  very  source  of  this  general  deadness  and  insensibility,  they 
did  not  touch.     They  spared  Agag  and  the  best  of  the  flock. 

8.  The  lawless  works  and  fruits  of  the  flesh  they  lopped  off  in 
a  good  degree ;  but  the  flesh  itself  they  carefully  preserved  and 
transplanted  over  into  their  new  soil.     So  that,  when  that  power 
failed,  by  which  God  is  able,  of  stones,  to  raise  up  children  unto 
Abraham,  their  numbers  might  still  increase  by  the   works   of 
natural  generation,  and  their  children  be  taught  by  tradition,  to 
say  over  the  words  of  their  forefathers,  while  totally  ignorant  of 
their  spirit  and  power. 
Fox's  Jou.        9.  "  Their  loay  of  marriage  (says  William  Pe7in)  is  peculiar 
vol^T^'       ?o  them,  and  is  a  distingnishiyig  practice  from  all  other  socie- 
XIX.  ties  jyrofessing  Christianity.     They  say  that  marriage  is  an 

ordinance  of  God,  and  that  God  only  can  rightly  join  man 
and  ivoman  in  marriage.''''  But  instead  of  showing  how  God 
joins  them,  they  give  a  lengthy  detail  of  their  own  proceedings, 
which  are  as  formal  and  ceremonial  as  those  of  any  other  professj 
ing  Christians :  and  they  do  not  state  any  thing  peculiar  in  their 
manner  or  motive  of  copulation  to  distinguish  their  natural  pos- 
terity as  the  peculiar  people  of  God  more  than  others. 

10.  We  appeal  to  the  light  of  Christ  within  them,  whether  their 
secret  motive  or  manner,  in  the  ground  work  of  this  matter,  is 
any  thing  peculiar  and  distinguishing  from  the  practice  of  other 
professing  Christians.  And  until  the  Friends  can  give  evidence 
that  they  are  a  peculiar  and  distinct  people  in  this  respect,  they 
must  be  numbered  with  that  generation,  with  which  their  ancients 
testified,  God  was  not  well  pleased. 

11.  They  cannot  be  numbered  with  the  true  followers  of  the 
Lamb,  because  they  do  not  follow  him  in  the  Regeneratio7i ; 
and  if  they  ever  enter  that  kingdom  of  which  their  ancients  so 
abundantly  prophesied,  it  must  be  in  the  same  straight  and 
narrow  way  of  complete  self-denial  with  others  of  the  same  cor- 
rupt nature ;  otherwise  they  never  will  see  that  kingdom  while 
the  earth  endureth. 

12.  God  never  intended  that  the  real  gifts  of  the  Holy  Spirit 
should  be  conveyed  from  one  to  another  by  the  works  of  natural 
generation ;  but  he  intended  (and  it  was  so)  that  every  succeed- 
ing age  should  be  dependent  on  him  for  their  present  gifts  and 
calling. 

13.  Admitting  that  the  first  witnesses  among  the  Friends  had 
no  special  command  from  God,  either  in  regard  to  natural  or 
spiritual  marriage,  (as  was  the  case)  this  can  be  no  reason  why 
the  matter  should  be  overlooked  in  them,  by  those  who  now  stand 


B.  VII.  FRENCH    PROPHETS,    &C.  353 

in    the  spirit  and  power  of  that  work  of  which  their  ancients  chap,  vr. 
prophesied. 

14.  It  may  here  be  particularly  observed,  that  God  raised  up 
witnesses  in  different  ages,  and  in  divers  manners,  to  effect  certain 
purposes ;  and  what  was  sometimes  the  testimony  or  practice  of 
one  witness,  was  not  always  of  another;  neither  was  the  testi- 
mony or  practice  of  one  witness  to  be  always  the  standing  rule 
of  faith  or  practice  to  a  nation  or  people. 

15.  The  Friends,  according  to  their  account,  were  charged  in 
open    court,    that,    '•'■they   went    together    like   brute    beasts,'" 
because  they  would  not  have  their  marriages  solemnized  by  a 
priest,    or   civil   oificer.      So    might    the   Jewish   lawyers  have  fox's  jnu. 
charged  the  Prophet  and  his  spouse  with  coming  together  like   Y^oi.ii.  p5. 
whoremongers ;  and,  admitting  the  charge  in  either  case  to  be   i. 

ever  so  well  founded,  neither  of  them  could  be  charged  with 
criminality  in  fulfiling  what  might  have  been  commanded  them 
in  particular. 

16.  But  to  take  that  which  might  have  been  given  as  a 
reproof,  or  at  best  merely  tolerated,  and  turn  it  into  an  example, 
or  precedent,  because  lawyers  or  judges  pretended  to  prove  it  both 
lawful  and  Christian,  must  surely  be  a  grand  deception,  and  very 
foreign  from  any  thing  dictated  by  the  spirit  of  truth.  And 
therefore  the  Friends  lie  under  this  deception,  if  they  suppose 
that  this  outward  ceremony  or  civil  rite  of  marriage,  was  given 
as  a  standing  ordinance  of  God,  to  the  first  witnesses,  whose 
name  they  bear. 

17.  The  truth  is,  that  George  Fox,  Edward  Bxtrrongh,  and 
many  of  the  same  spirit,  cotemporary  with  them,  were  the  true 
witnesses  of  the  Most  High  God,  possessed  of  his  Spirit  and 
power ;  and  on  account  of  the  power  in  which  they  stood,  and  the 
near  approach  of  that  kingdom  of  which  they  testified,  they  were 
the  greatest  witnesses  that  had  been  since  the  Apostles.  Not- 
withstanding, there  were  those,  after  the  Apostles'  days,  who  had 
greater  light  and  testimony  in  regard  to  the  hidden  works  of  the 
flesh,  and  who  suffered  more  numerous  tortures,  and  ignominious 
deaths  for  the  practical  testimony  which  they  held. 

18.  But  the  first  witnesses  called  Quakers,  were  not  required 
to  bear  a  full  testimony  concerning  the  root  of  human  depravity, 
but  the  testimony  that  was  given  them  of  God,  most  of  them 
delivered  faithfully,  as  true  witnesses,  and  finished  their  testimony 
through  many  sufferings. 

19.  And  it  is  also  a  truth  that  their  natural  descendants,  as  a 
people,  have  turned  aside  in  their  hearts  and  practice  after  the 
weak  and  beggarly  elements  of  the  world,  have  made  shipwreck 
of  true  faith,  and  are  living  upon  the  words  and  good  speeches 
of  their  ancients,  while  destitute  of  their  life  and  power  ;  and 
from  true  and  spiritual  worshippers,  they  have  become  open  and 


354  CONCERNING    QUAKERS,  B.  VII 

CHAP.  VI.  secret  idolaters.*     And  therefore,  the  remaining  few,  who  still 

♦  See  breathe  the  spirit  of  uprightness  under  this  fallen  condition,  are 

jouniai'^      but  suffering  witnesses  clothed  in  sackcloth. 

61.       '  20.  It  is  evident  that  the  Quakers,  as  a  body,  have  continued 

to  grow  more  and  more  into  union  with  the  principles  and  cus- 
toms of  the  world,  to  the  present  time ;  so  that  now  they  have 
honorable  stations  in  the  government ;  they  can  be  legislators 
and  members  of  Congress,  and  take  affirmations  to  support  the 
constitution  and  laws,  which  make  provision  for  bondage,  wars, 
and  bloodshed.  Thus  they  become  more  and  more  of  the  world, 
an  honorable,  dead  body,  "  lying  in  the  streets  of  spiritual  Sodom 

Rev.xi, 8.     and  EgyjJf,'^  called  the  Christian  ivorld. 

21.  Surely,  then,  they  cannot  be  that  kingdom  of  Christ,  of 
John  xviii.  which  their  ancestors  prophesied  ;  for  his  kingdom  "  is  not  of  this 
36-              world;"  neither  can  his  followers  ever  have  a  part  in  a  kingdom 

that  is  supported  by  war  and  bondage.  But  the  kingdom  of 
which  they  prophesied,  was  to  be  an  increasing  kingdom,  growing 
more  and  more  separate  from  the  world. 

22.  But  this  is  not  the  case  with  those  who  now  claim  to  be 
their  descendants — themselves  being  witnesses.  Hence  they  are 
dividing  and  subdividing  like  the  other  dead  professing  Christian 

Mark.iii.      bodies.  One  party  testifying  against  the  other.     Therefore,  they 
2*1  2-5.         cannot  keep  their  ground,  their  house  cannot  stand,  but  must 
fall,  amidst  the  general  w^eck  of  all  such  buildings. 

23.  On  this  point  we  shall  only  observe  further,  that  soon  after 
the  Honorable  William  Pcmi  became  governor  of  Pennsylvania, 
by  a  grant  from  king  Charles  II.  the  spirit  and  testimony  of 
truth  was  given,  in  power,  to  another  people,  called  French 
Prophets,  who  formed  no  systems,  nor  left  any  advocates  behind 
them  to  defend  their  cause.  We  shall  here  add  a  short  account 
of  these  people,  taken  from  the  records  of  those  who  could  only 
judge  of  them  according  to  outward  appearance. 

View  of  '-^4.  "The  French  Prophets  first  appeared  in  D«7/j9/«'?i7/ and 

Reii-nons      Vivaruis.     In  the    year    1688,    five    or   six    hundred    Protest- 

Propheis&   ants   of  both   sexes    gave   themselves   out  to  be  prophets,  and 

Worki'voi.  inspired  by  the  Holy  Spirit.     They  soon  became  so  numerous, 

iii.  p  2,' 3,     that  there  were  many  thousands  of  them  inspired.     They  had 

'    °'  strange  fits,  which  came  upon  them  with  tremblings  and  faintings, 

as  in  a  swoon,  which  made  them  stretch  out  their  arms  and  legs, 

and  stagger  several  times  before  they  dropped  down." 

25.  "  They  struck  themselves  with  their  hands;  they  fell  on 
their  backs,  shut  their  eyes,  and  heaved  with  their  breasts. 
They  remained  a  while  in  trances,  and  coming  out  of  them  with 
twitchinirs,  uttered  all  which  came  into  their  mouths.  They  said 
they  saw  the  heavens  open,  angels,  paradise,  and  hell." 

26.  "Those  who  were  just  on  the  point  of  receiving  the  spirit 
of  prophecy,  dropped  down,  not  only  in  the  assemblies,  crying  out 


B.  VII.  FRENCH    PROPHETS,    &C.  355 

mere]/,  but  in  the  fields,  and  in  tlieir  own  houses.     The  least  of  chap,  vi. 
their  assemblies  made  up  four  or  five  hundred,  and  some  of  them 
amounted  to  even  three  or  four  thousand  persons.     When  the 
prophets  had,  for  a  while,  been  under  agitations  of  body  ,they 
began  to  prophesy." 

27.  "The  burden  of  their  prophesies.  Amend  your  lives; 
repent  ye  ;  the  end  of  all  things  draivs  nigh.  The  hills  re- 
sounded with  their  loud  cries  for  mercy,  and  with  imprecations 
against  the  priests,  the  church,  the  pope,  and  against  the  anti- 
christian  dominion,  with  predictions  of  the  approaching  fall  of 
popery.  All  they  said  at  these  times,  was  heard  and  received 
with  reverence  and  awe." 

28.  "  In  the  year  1706,  three  or  four  of  these  prophets  came 
over  into  E?igla7id,  and  brought  their  prophetic  spirit  along  with 
them  ;  which  discovered  itself  in  the  same  ways  and  manners,  by 
ecstacies  and  agitations,  and  inspirations  under  them,  as  it  had 
done  in  France.  And  they  propagated  the  lilce  spirit  to  others  ; 
so  that  before  the  year  was  out,  there  were  two  or  three  hundred 
of  these  prophets  in  and  about  Londofi,  of  both  sexes,  of  all  ages, 
men,  women  and  children;  and  they  had  delivered,  under  pro- 
phetic inspiration,  four  or  five  hundred  prophetic  warnings." 

29.  "  The  great  things  they  pretended  by  the  Spirit,  was  to  give 
warning  of  the  near  approach  of  the  kingdom  of  God,  the 
happy  times  of  the  church,  the  Millennial  state.  Their  mes- 
sage was,  that  the  grand  jubilee ;  the  acceptable  year  of  the 
Lord;  the  accomplishment  of  those  numerous  scriptures,  con- 
cerning the  7iew  heavois  and  the  7iew  earth ;  the  kingdom  of 
the  Messiah;  the  marriage  of  the  Lamb  ;  the  first  resiirrec- 
tion  ;  or  thenew  JeriLsalem  descending  from  above,  \f ore  nota 
even  at  the  door." 

80.   "  That  this  great  operation  was  to  be  wrought  on  the  part 
of  man,  by  spiritual  arms  only,  proceeding  from  the  mouths*  of  *  compare 
those,  who  should  by  inspiration,  or  the  mighty  gift  of  the  Spirit,   }^*='^-  :^''- 
be  sent  forth  in  great   numbers  to  labor  in  the  vineyard :   that  xix.  15. 
this  mission  of  his  servants  should  be  witnessed  to,  by  signs  and 
"wonders  from  heaven,  by  a  deluge  of  judgments  on  the  wicked 
universally  throughout  the  world,  as  famine,  pestilence,   earth- 
quakes, &c." 

31.  "  That  the  exterminating  angels  shall  root  out  the  tares, 
and  there  shall   remain   upon   earth   only  good  corn ;  and   the 
■works  of  men  being  thrown  down,  there  shall  be  but  one  Lord, 
one  faith,  one  heart,  and  one  voice  among  mankind.     They  de- 
clared that  all  the  great  things  they  spoke  of,  would  be  manifest 
over  the  whole   earth  within  the  term  of  three    years. "t     St.    t  See  Jo- 
John  stated  the  reign  of  antichrist  at  forty  two  months.     Who   "^'^' '"'  *' 
can  assert  that  both  these  times  were  not  in  the  same  order  of  tRev.  xi. 
reckoning  ?  |  '  " 


356  CONCERNING    QUAKERS,  B.  VII. 

CHAP,  vr.  oo_  a  These  Prophets  also  pretended  to  the  gift  of  languages  ; 
of  discerning  the  secrets  of  the  heart ;  the  gift  of  ministration  of 
the  same  spirit  to  other?,  by  the  laying  on  of  hands  ;  and  the  gift 
of  healing.  To  prove  they  were  really  inspired  by  the  Holy 
Spirit  they  alleged  the  complete  joy  and  satisfaction  they  ex- 
perienced ;  the  spirit  of  prayer  which  was  poured  forth  upon 
them;  and  the  answer  of  their  prayers  to  God." 

33.  The  particular  testimony  of  the  two  witnesses  closed  with 
the  French  Prophets,  inasmuch  as  the  things  whereof  they  testi- 
.ned,  followed  in  order  according  to  their  prophecy.  A  measure, 
however,  of  the  same  spirit  has  never  since  been  wanting,  but  has 
wrought  either  internally  or  by  more  extei'nal  appearances  in 
divers  places.  Nor  has  it  been  confined  to  any  particular  sect 
of  people,  but  has  been  a  spirit  of  prophecy  in  many  of  different 
names,  who  have  earnestly  looked  for  the  appearing  of  Christ  in 
the  latter  day. 

34.  This  is  manifest,  not  only  from  the  many  revivals  of 
religion,  both  in  Europe  and  America,  since  the  middle  of  the 
eighteenth  century,  but  more  particularly  from  the  extraordinary 

See  "Ken    out-pouriug  of  the  Spirit  of  God  in  the  states  of  Kentucky,  Ohio, 
vivai."         Tennessee,  and  many  other  places. 

35.  And  for  several  years  past,  wonderful  spiritual  operations 
and  prophetic  inspirations  have  been  increasing  in  the  world, 
foretelling  a  new  era  of  the  work  of  God  on  earth  and  that  the 
last  dispensation  was  at  hand.  But  it  should  be  understood  that 
the  work  of  the  last  dispensation,  is  always  future  to  those  that 
are  not  in  it. 

36.  But  it  is  to  be  particularly  remarked,  that,  until  the  things 
prophesied  of  were  accomplished,  and  the  real  work  of  Redemp- 
tion wrought,  the  purposes  of  God  could  be  revealed  only  through 
men  of  like  passions  with  the  rest,  who  were  in  themselves  as 
much  lost  as  others ;  and  liable,  through  their  own  corruptions, 
to  run  into  wild  extremes  and  groundless  imaginations  of  their 
own  framing. 

37.  For  the  want  of  true  judgment,  and  a  real  spiritual  dis- 
cernment, between  the  testimony  of  truth  and  the  exalted  sensa- 
tions of  depraved  human  nature,  seemingly  blended  with  it,  men 
of  natural  abilities,  and  even  of  upright  intentions,  have  been  led 
to  defend  that  which  in  the  main,  was  indefensible.  And  in  the 
final  failure  of  a  fiilse  prophecy,  in  some  cases,  the  blind  and  in- 
credulous have  been  left  to  oppose  the  truth  in  others.  Occasions 
of  this  nature  may  be  seen  in  a  book  entitled,  "  The  World's 
Doo?n,  or  the  Cabinet  of  Fate  unloched.'''' 

38.  But  certain  it  is,  that  no  human  errors,  mixtures,  and 
false  applications,  can  ever  alter  the  purpose  of  God,  or  prevent 
the  main  substance  of  prophecy  from  taking  place :  nor  can  any 
wild  extremes  into  which  the  prophet  may  run,  destroy  the  force 


B.  VII. 


FRENCH    PROPHETS,    &C. 


357 


CHAP.  VI. 


of  the  prophecy,  in  the  judgment  of  the  wise ;  because  the  fulfil- 

ment  depends  not  on  him  that  delivers  it ;  nor  is  the  truth  of  it 
founded  on  his  wisdom  or  prudence:  witness  Balaam,  the 
Prophet  Jonah,  and  others. 

39.  The  Meno7utes  and  Moravians  of  the  present  day,  claim 
their  descent  from  the  ancient  heretics  ;  however,  by  mixing  with 
the  spirit  of  antichristian  reformers,  and  embracing  their  human 
creeds,  they  have  degenerated  into  a  formal  state  without  the 
power ;  yet,  in  many  particulars,  they  retain  some  shadow  of  the 
ancient  virtue,  in  regard  to  civil  officers,  arms,  oaths,  &c.  But 
the  purest  descendants,  and  present  remains  of  the  ancient 
witnesses,  are  the  people  called  Dunkers ;  some  among  this 
people,  in  a  great  degree,  retain  the  uprightness,  and  simplicity 
of  their  predecessors. 

40.  Under  the  names  of  Quahera,  Methodists,  New-light 
Presbyteriaiis,  and  others,  even  under  the  most  permanent  forms 
that  have  been  established  during  the  dominion  of  antichrist,  it 
is  undoubtedly  certain,  that  there  are  many  souls  sincerely  look- 
ing for  redemption  from  sin ;  and  who,  according  to  their  light, 
are  laboring  to  do  the  best  they  can. 

41.  And  such  have  always  been  particularly  noticed  of  God, 
as  much  as  the  penitent  Jews  were  in  their  captivity;  and  such, 
with  those  of  the  same  spirit  of  honesty  and  love  of  truth,  God 
will  hide  in  his  pavilion,  in  the  day  of  visitation,  and  in  the 
secret  of  his  tabernacle  shall  they  be  covered  in  the  day  of 
trouble ;  while  the  kings  and  great  ones  of  the  earth  shall  cnj  to 
the  rocks  and  mozmtains  to  fall  tipon  them  ;  and  while  the  king- 
doms and  nations  of  the  earth  are  breaking  each  other  in  pieces, 
even  as  the  vessel  of  a  potter  is  broken. 

42.  God  will  not  cast  off  those  who  truly  fear  him.  He  will 
not  reward  the  righteous  according  to  the  works  of  the  wicked  : 
neither  will  he  reward  the  wicked  according  to  the  doings  of  the 
just.     But  each  shall  have  the  portion  of  their  own  choice,  as  it 

is  written:  He  that  is  u?ijust,  let  him  be  unjust  still;  and  he  p,^^;„""' 
that  is  filthy,  let  him  be  filthy  still;  and  he  that  is  righteoxis, 
let  hivi  be  righteous  still ;  and  he  that  is  holy,  let  him  be  holy 
still.     And  behold,  I  come  quickly  ;  and  my  reward  is  with  me, 
to  give  every  man  according  as  his  work  shall  be. 


11,  12. 


THE    TESTIMONY 


CHRIST'S  SECOND  APPEARING. 


BOOK  VIII. 


TUE  DISPENSATION  OF  THE  SECOND  APPEARING  OF  CHRIST  j 
THE  FINISHING  WORK  OF  THE  NEW  CREATION. 


CHAPTER   I. 

REMARKS   ON   THE    SPIRIT    OP    PROPHECY,    RESPECTING    THE 

TIME  OP  Christ's  second  appearing. 

According  to  the  predictions  of  the  Prophets,  many  have  been    chap.  i. 

long  looking  for  the  commencement  of  what  is  called  the  Mil-  ■ 

lennium,  or  latter  day  of  glory,  when  the  kingdom  of  Christ 
shall  be  set  up  and  established  on  earth ;  in  which  all  tyrannical 
and  oppressive  governments  shall  be  overthrown  and  destroyed, 
and  mankind  enjoy  just  and  equal  rights  in  all  matters,  civil  and 
religious  ;  when  all  wars  shall  cease,  and  universal  peace  be  en- 
joyed by  the  nations  of  the  earth. 

2.  That  such  a  day  has  long  been  foretold,  and  must  necessarily 
take  place,  is  clear  from  the  whole  tenor  of  scripture  prophecy; 
but  the  time,  and  circumstances  of  that  day,  have  been  matter  of 
reasoning  and  debate  for  many  ages ;  while  it  was,  in  reality, 
out  of  sight  of  the  most  penetrating  part  of  mankind,  and 
was  intended  to  remain  so,  until  the  work  of  the  day  should 
declare  it. 

3.  But  let  it  be  understood,  that  these  things  cannot  be  instan- 
taneously effected  ;  and  that  they  are  the  work  of  the  principles 
which  will  operate  in  this  Millennial  day,  progressively  bringing 
forth  increasing  degrees  of  perfection,  according  to  the  order  of 
the  work,  providentially  and  spiritually,  until  the  whole  purpose 
of  God  is  accomplished. 

4.  This  has  been  the  manner  of  God's  work,  in  all  dispensa- 
tions ;    it  has  ever  begun  small,  and  progressively  increased  to  j^j^^.^  . 
maturity,  like  the  parable  of  " //jc  seed  cast  into  the  ground,  20,29'. 


360  REMARKS   ON  B.  VIII. 

/^^^^P-  ^-    tvhich  springs  up  a7id  is  brought  forth,  first  the  blade,  then  the 
car,  after  that  the  full  corn  in  the  eary 

5.  Therefore,  the  '■'■great  chain''''  loith  vjhich  Satan  was 
bound,  signifies  a  long  and  important  series  of  events,  operating 
providentially  in  the  natural  and  spiritual  orders,  by  which  the 
tj^rannical  and  persecuting  power  of  the  dragon  will  be  more  and 
more  bound,  in  such  a  manner,  that  his  power  (which  has  de- 
ceived the  nations,  by  established  antichristian  and  persecuting 
religions,  by  which  the  saints  were  swept  from  the  earth,  or 
scattered ;  so  that  they  were  not  suffered  to  build  any  church 
according  to  the  oi'der  of  Christianity)  will  be  gradually  taken 
away.     Thus,  the  liberty  of  conscience,  and  the  rights  of  man, 

Rev.xiv.G.  '^^^  become  progressively  established;   so  that  all  will  be  left 
&xxii.  17.    free  to  choose  the  everlasting  Gospel. 

6.  Nevertheless,  although  the  saints  shall  live  and  reign  a 
thousand  years,  yet,  it  is  evident  that  they  will  not  then  cease  to  live 
and  reign,  any  more  than  Christ  will  cease  to  live  and  reign,  when 

fcTio^io.'''   "  ^^^  enemies  shall  be  put  under  his  feet."    But,  during  this  period, 
1  Cor.  XV,     the  "  camp  of  the  saints''''  will  be  formed,  which  is  the  Church 
23,  25.         built  up  in  the  Millennium,  by  the  true  Christian  principles,  re- 
vealed in  Christ's  first  and  second  appearing.     And  when  all  nations 
led  by  Satan,  shall  compass  this  ca^np,  and  become  overthrown, 
then  will  the  saints  live  and  reign,   in   triumphant  power,  with 
Christ,    in  his  everlasting  kingdom,  which  shall  stand  for  ever. 
Acts,  xvii.         y^   God,  who  made  the    tvorld    and  all  things  therein,  de- 
termined the  times  before  appointed,  and  fixed  the  bounds  of 
man''s  habitation,  ruled  the  heavens  and  the  earth  as  he  pleased, 
Dan.  IV.  17.  ^j^g^  down,  or  exalted  the  nations  according  to  his  own  wisdom, 
and  permitted  the  basest  of  men  to  rule  over  them,  until   the 
times  determined  were  accomplished,  ivhich  he  had  reserved  in 
his  own  poiver. 

8.  It  was,  therefore,  impossible  in  the  nature  of  things,  for  the 
most  upright  men  living,  in  their  natural  state,  to  comprehend, 
in  its  real  and  true  nature,  that  which  belonged  to  a  future  state 
of  things.  This  belonged  to  God  alone,  and  therefore  could  only 
be  revealed  to  man,  by  such  sensible  signs,  figures,  and  simili- 
tudes, as  were  adapted  to  his  natural  capacity,  to  excite  his 
rational  belief  in  what  was  yet  to  appear. 

9.  To  say  nothing  here,  particularly,  on  the  difierent  parts 
which  compose  the  Scriptures;  it  is  certain  that,  if  any  history  of 
past  events  is  to  be  credited,  the  historical  part  of  the  sacred 
writings  claims  the  first  and  highest  authority. 

10.  And  it  is  equally  certain,  that  many  future  events  were 
revealed  to  those  who  were  chosen  of  God  for  that  purpose,  under 
many  and  various  similitudes,  figures,  and  shadows,  while  the 
substances  themselves  were  concealed  from  the  penetration  even 
of  those  unto  whom  the  shadows  were  given. 


B.  VIII,  THE   SPIRIT   OP   PROPHECY,    &C.  361 

11,  But  as  many  future  events  have  been  revealed  by  tbe  Holy    chap,  i. 
Spirit,  under   mysterious    figures   or   natural    appearances,    the 
natural  man  must  naturally  form  some  ideas  in  his  mind  concerning 

them.     The  question  then  is,  whether  his  ideas  are  true  or  false  ? 

12,  This  matter  may  be  at  once  decided ;  for  if  his  ideas  are 
fixed  upon  natural  objects,  because  the  similitudes  are  familiar 
to  his  natural  senses,  his  ideas  must  be  false;  and  it  is  evident, 
that,  until  the  substances  themselves  are  actually  manifested,  he 
can  have  nothing  to  contemplate  them  by,  but  natural  similitudes, 

13,  And,  although  the  Spirit  of  Kevelation  is  true,  yet,  the 
natural  man's  ideas  concerning  the  real  substances  of  the  things, 
can  be  no  other  than  false  ;  and  whether  the  similitudes  are  to 
fee  literally,  or  spiritually  fulfilled,  it  is  not  for  him  to  know  or 
determine,  seeing  that  God  has  reserved  to  himself  alone,  the 
times  and  seasons,  and  of  course,  the  manner  of  their  accomplish- 
ment, 

14,  The  whole  Jewish  state,  was,  as  it  were,  converted  into 
natural  similitudes  and  shadows  of  good  things  to  coiiie,  which 
were  confirmed  to  the  heirs  of  promise  from  time  to  time,  by  the 
most  evincing  evidences  ;  yet,  how  long  has  that  nation  persevered 
in  the  fatal  delusion,  that  they  are  the  only  people  of  God,  and 
true  seed  of  promise ;  while  bondage,  captivity,  death,  and  the 
curse  of  being  scattered  among  the  nations,  are  their  most  dis- 
tinguishing evidences ! 

15,  And  how  many  hundreds  of  years  has  the  name  Christian, 
bound  whole  nations  under  the  same  strange  delusion,  and  fur- 
nished them  with  a  pretext  for  filling  the  earth  with  the  most 
horrid  crimes  ! 

16,  Thousands,  no  better  by  nature  or  practice  than  others, 
by  virtue  of  this  distinguishing  name,  have  assumed  the  character 
of  God's  children,  laid  claim  to  the  earth  as  their  lawful  inheri- 
tance, taken  up  arms  against  every  other  name  and  character,  as 
usurpers ;  and,  by  such  acts  of  cruelty  and  outrage  as  are  shocking 
to  nature  itself,  have  given  their  fellow  creatures  the  greatest 
occasion  to  blaspheme  the  God  of  heaven,  for  sending  into  the 
world  such  a  person  as  Jesus  Christ, 

*17,  These  fatal  mistakes  among  mankind,  evidently  arose  from 
their  taking  the  shadow  for  the  substance ;  claiming  a  right  to 
ReveloMon,  the  spirit  of  which  they  possessed  not ;  proposing  the 
manner  of  God's  work,  and  limiting  or  extending  the  times  and 
seasons,  which  Divine  Power  and  Wisdom  had  reserved  from  the  Acts,  i.  7. 
knowledge  of  mortals,  until  revealed  in  their  own  time ;  and 
fixing  their  own  natural  and  carnal  ideas  to  the  language  of  the 
Holy  Ghost,  by  virtue  of  stolen  words ;  to  the  true  sense  of 
which,  consequently,  they  could  never  agree, 

18,   Hence  came  confusion,  contentions,  and  debates  without 
number;  an  incontestable  evidence  that  the  Holy  Spirit  never 
24 


362  REMARKS    ON  B.  VIII. 

CHAP.  I.  gave  them  this  authority  to  construe  her  language  :  therefore  it 
can  be  no  reasonable  objection  agunst  the  spirit  of  prophecy, 
that  the  substances  of  what  is  revealed,  was  incomprehensible, 
and  could  not  be  known  or  understood  in  their  true  nature,  until 
they  were  brought  forth  and  exhibited  in  their  season ;  seeing  it 
was  impossible  in  the  nature  of  things,  considering  their  dark 
state,  that  it  should  be  otherwise. 

19.  The  error  of  deception,  therefore,  is  not  in  the  mysterious 
language  of  inspiration,  nor  in  those  who  were  simply  moved  to 
foretell,  under  sublime  figures,  what  God  would  bring  to  pas ;  in 
future  days;  but  in  the  minds  of  natural  and  carnal  men,  who 
take  upon  themselves  to  limit  or  extend  those  times  and  seasons, 
which,  in  the  mind  of  wisdom,  were  determined  to  be  out  of  their 
reach  until  the  times  appointed. 

20.  Nor  could  those  sublime  figures  in  prophetic  language, 
ever  be  really  and  truly  understood,  or  explained,  until  the  very 
times  of  their  fulfilment ;  and  even  then,  by  those  only,  who 
come  into  the  very  spirit  of  the  work,  at  the  day  in  which  it  is 
wrought. 

21.  Whatever  may  be  said  in  opposition  to  divine  revelation, 
or  the  spirit  of  prophecy,  certain  it  is,  that  fallen  man  never  could 
have  had  any  sense  of  his  future  existence,  or  the  prospects  of 
immortality,  but  through  this  medium,  whether  he  received  it  by 
tradition  or  otherwise. 

22.  And  it  is  equally  certain,  that  nothing  else  has  ever  kept 
the  world  in  awe,  or  given  any  lasting  energy  to  the  impulse  of 
human  laws:  and  nothing  but  that  religion,  which  contemplates 
the  objects  and  scenes  of  the  present  life,  as  the  prolonged 
shadows  of  a  never  ending  eternity,  could  ever  have  exhibited  them 
to  the  mind,  and  prolonged  those  shadows  to  so  great  an  extent. 

23.  It  must,  therefore,  be  ascribed  to  the  wisdom  of  Grod,  in 
revealing  a  future  state,  successive  to  the  present,  that  man  has 
been  excited  to  that  degree  of  natural  virtue,  through  which  his 
natural  state  has  continued  to  such  a  length  of  time,  as  to  over- 
take that  new  creation,  which  the  divine  counsel  had  determined. 
For  if  the  lawless  passions  of  Cain  and  the  Canaanites,  had 
universally  prevailed,  no  flesh  could  have  been  saved  ;  this  world 

isa.  i.  9.  would  long  ago,  have  been  like  Sodom  and  Gomorrah,  and  the 
cities  round  about. 

24.  Much  was  said  by  the  witnesses  of  truth,  particularly  in 
later  ages,  concerning  that  day  in  which  the  mystery  of  God  was 
to  be  finished  in  relation  to  man  ;  but  after  all  those  prophecies, 
and  all  the  reasonings  of  natural  men,  concerning  their  accom- 

Mai.  xxiv.    plishment,  the  words  of  Jesus  Christ  comprehend  the  whole :    But 
56-  of  that  day  and  hour  knoweth  7io   man,  7io,  not   the  angels  of 

heaven,  but  my  Father  only. 

25.  Previous  to  the  commencement  of  that  day,  there  were 


B.  VIII.  THE   SPIRIT    OF   PROPHECY,   &C.  363 

three  things  respecting  it,  which  mankind  could  not  possibly    <^h-^P-  ^- 
know.     First,  the  time ;  secorid,  the  place ;  third,  the  manner 
in  which  it  was  to  commence. 

26.  First.  The  time  could  not  possibly  be  ascertained,  except 
by  Divine  wisdom,  although  it  was  fixed  in  definite  numbers,  by 
various  Prophets.     As   nothing  inferior  to  man   can  know  the  i  Cor.  a. 
things  of  man,  save  by  the  spirit  of  man;  so  no  man  can  know  ^^' 
the    things    of  God,  but  by   the   Spirit  of  God,  by  which  the 
prophecies  were  given. 

27.  Man,  as  a  rational  creature,  has  fixed  the  times  and  seasons, 
according  to  the  changes  of  this  globe,  in  relation  to  the  sun  and 
moon,  and  has  thereby  established  the  day,  the  month,  and  the 
year ;  but  inferior  beings  are  not  confined  to  those  calculations  of 
man  ;  much  less  beings  of  a  superior  rank. 

28.  Again,  man  has  been  accustomed  to  calculate  times  by  a 
variety  of  objects  in  nature,  and  to  distinguish  those  calculations 
by  various  names,  as  generations,  ages,  years,  months,  weeks, 
days,  hours,  and  seasons  ;  but  what  can  he  certainly  know  beyond 
the  limits  of  his  own  age  ?  Nothing  at  all.  Yet  the  Spirit  spake 
of  ages  of  ages  ;  he  may  call  this  eternity,  or  what  .he  pleases,  it 
alters  it  not ;  he  is  certainly  lost  in  the  thought,  because  it  ex- 
ceeds his  narrow  limits. 

29.  Again,  in  the  language  of  the  Spirit,  A  thousand  years  2  Pet.  iii.  s. 
are  with  the  Lord  as  one  day.     I  have  appointed  thee  each  day  jeT.xlv.^' 
for  a  year.     A?id  these  nations  shall  serve  the  king  of  Babylon  ^^■ 
seventy  years. 

30.  Therefore,  the  natural  man  may  calculate  the  times  to  suit 
his  own  pleasure ;  he  may  comprise  the  greatest  numbers  in  a 
few  hours  of  the  natural  day,  and  prove  the  time  of  the  promise 
to  have  been  past  thousands  of  years  ago.  Or  if  he  chooses  to 
continue  in  his  sins  during  life,  he  may  put  far  away  the  evil  day, 
even  to  a  future  period  of  twenty-five  millions  of  common  years  ; 
by  either  of  which  he  will  also  prove  himself  to  be  totally  ignorant 
of  the  matter,  and  altogether  in  nature's  darkness. 

31.  Again,  an  angel  set  the  time  for  cleansing  the  sanctuary,   Dan.viii. 
at  two  thousand  three  hundred  days.     But  can  the  natural  man 
certainly  tell  whether  the  Spirit  meant  the  days  of  man,  or  of  the 

Lord ;  or  a  medium  between,  that  is,  two  thousand  three  hundred 
of  his  natural  years  ?  * 

32.  Which  ever  way  he  may  take,  it  can  profit  him  little.  He 
may  out-live  the  first  period  of  six  or  seven  years,  and  all  the 
good  it  may  bring.  The  second  is  entirely  out  of  his  reach  ;  nor 
can  he  tell  where  it  began,  or  where  it  will  end :  and  the  third  is 
infinitely  beyond  his  comprehension,  being  not  less  than  two 
million,  or  twenty-three  hundred  thousand  years. 

*  There  can  be  no  consistent  data  for  this  periodj  but  the  date  when  given :  all 
other  calculations  mil  fail. 


364 


REMARKS    ON    THE    SPIRIT    OF,    &C.  B.  VIII. 


Dan.  ix 

25. 


CHAP.  I.  33,  The  natural  man,  or  the  inspired  man  (if  he  chooses  to 
'  denominate  himself  so  because  he  has  the  Scriptures  before 
his  eyes)  may  acknowledge  that  he  knows  nothing  about  the 
time,  because  the  spirit  of  prophecy,  by  express  declarations, 
obliges  him  so  to  do  ;  yet  he  imagines  that  he  can  tell  the  event 
whenever  it  shall  appear ;  but  in  this  he  is  equally  mistaken. 

34.  To  whom  were  the  prophecies  first  given  ?  To  whom  were 
given  the  types  and  shadows  of  the  Law  and  the  Prophets  ?  Was 

Rom.  iii.  2.  it  not  to  the  Jews  ?  Much  every  loay  they  had  the  advantage,  says 
the  Apostle. 

35.  What  then  ?  The  Prophet  Daniel,  had  told  them  that  it 
should  be  seven  weeks,  and  threescore  and  two  weeks  unto 
Messiah,  the  Prince.  But  how  would  the  Scripture-inspired  Jew 
calculate  this  ?  Would  he  call  it  four  hundred  and  eighty-three 
natural  days  ?  or  four  hundred  and  eighty-three  years  ?  or  four 
hundred  and  eighty-three  thousand  years  ?  Without  the  very 
same  Spirit  which  dictated  those  numbers,  and  that  in  the  time  of 
their  accomplishment,  either  way,  darkness  must  be  his  portion. 

36.  Upon  the  first  calculation,  he  finds  nothing  to  satisfy  his 
mind ;  his  natural  senses  comprehend  all  he  beholds.  The 
second  calculation,  he  thinks,  will  bring  the  Messiah ;  and  the 
plan  which  he  has  laid  out  by  his  understanding,  he  thinks,  will 
determine  the  event  whenever  it  comes  to  pass. 

37.  But  instead  of  the  Messiah,  and  the  great  event  he  looks 
for,  there  comes  one  Jesus  of  Nazareth,  whom  they  know,  and 
who  is  more  like  a  beggar  than  a  prince ;  who  called  them  a  gen- 
eration or  brood  of  vipers,  denounced  woes  upon  them,  foretold 
the  destruction  of  their  city  and  temple,  the  abolition  of  their 
vhole  religious  system,  and  their  final  extinction  as  a  nation. 

38.  Thus  the  events  of  his  most  reasonable  calculations  take 
place,  and  he  knows  them  not ;  and  beyond  this,  the  calculation 
of  the  sixty-nine  or  seventy  weeks  must  out-run  the  most  distant 
conception  of  either  Jew  or  Grentile. 

39.  The  truth  is,  natural  men  could  never  calculate  Grod's 
times  and  seasons,  they  either  come  too  soon  or  too  late ;  and 
thus,  in  all  their  calculations,  they  have  always  placed  Grod  at  a 
great  distance  from  the  calculator,  either  in  the  past  or  future 
tense ;  at  so  great  a  distance  at  least,  that  there  remained  no 
probability  of  his  seeing  the  day  of  God's  power;  and  the  world 
have  been  best  satisfied  to  have  it  so. 

40.  They  shrink  from  the  thought  of  their  days  being  num- 
bered, and  their  enjoyments  in  nature,  being  included  within  the 
small  compass  of  a  generation ;  and  yet,  upon  their  own  calcula- 
tion, themselves  being  judges,  men  in  a  state  of  nature  cannot 
know  the  day  of  God's  power;  it  is  out  of  their  sight,  as  far  as 
eternity  is  out  of  sight  of  time. 

41.  They  cannot  see  that  to  which  the  prophecy  alludes,  and 


See  Mat. 
xxiii.  and 
xxiv. 


B.  VIII.  PLACE  OF  Christ's  kingdom.  365 

therefore  cannot  interpret  it.     The  vision  of  all  is  to  them  like    chap,  ii 
a  book  that  is  sealed,  which  men  deliver  to  one  that  is  learned,   isa.  xxiv. 
saying.  Read  this,  I  pray  thee;  and  he  saith,  /  cannot,  for  it  is  ^^■ 
sealed.     And  the  unlearned  cannot  read  it  because  they  are  not 
learned. 

42.  It  is  therefore  justly  observed  by   Newton,    "It   is   no  Diss. xiv. 
wonder  that  the  fathers,  nor  indeed  that  any  one  should  mistake  [74/' ^' 
in  particularly  applying  prophecies,  which  had  not  then  received 

their  completion.  The  fathers  might  understand  the  prophecies 
so  far  as  they  were  fulfilled,  but  when  they  ventured  farther, 
they  plunged  out  of  their  depth,  and  were  lost  in  the  abyss  of 
error.     Such  prophecies  can  be  explained  only  by  the  events." 

43.  All  this  is  strictly  true;  to  which  may  be  added,  that 
when  the  prophecies  received  their  completion,  none  could  make 
the  just  application  but  such  as  were  in  the  spirit  and  truth  of 
their  fulfilment. 

44.  The  prophecy  came  not  in  old  time  by  the  ivill  of  man,   Se*  2.  Pet. 
neither  can  it  be  accomplished  by  his  will,  nor  agreeable  to  it ;   ^^^  ^^^ 
and  consequently  the  time  of  its  accomplishment  cannot  be  dated  10. 

by  man's  wisdom,  nor  interpreted  to  serve  his  private  views  ;  but 
must  be  ascertained  first  of  all  by  the  event,  and  then  understood 
by  those  who  are  in  it. 


CHAPTER  II. 

THE   PLACE    OF    CHRIST'S    KINGDOM,    AND    MANNER    OF    HIS 
WORK. 

Secondly.     The  place,  in  which  the  work  of  Christ's  kingdom 

was  to  be  exhibited,  is  also  entirely  out  of  sight  of  men  in  a  state  Ezek.  xiiii. 

of  nature,  and  in  its  real  and  full  sense  cannot  possibly  be  com-   ^' 

municated  to   the  natural  understanding,  even   by  the   spirit  of 

prophecy,  any  faster  than  they  become  truly  enlightened  by  the 

Spirit. 

2.  The  Prophets  spoke  of  the  Lord's  descending  from  heaven ; 
but  natural  men  cannot  call  Jesus,  Lord,  because  his  kingdom  is 
not  of  this  world ;  for  no  man,  in  truth,  can  say  that  Jesus  isj 
Lord,  but  by  the  Holy  Spirit. 

3.  Again,  they  spake  of  Jerusalem,  as  being  the  place  where 
the  kingdom  of  God  was  to  appear ;  and  of  a  descendant  from 


1  Cor.  xii. 


866 


PLACE  OF  Christ's  kingdom. 


B.  VIII. 


Acts,  i.  6, 
10,  21. 


CHAP. II.  David  sitting  there  upon  his  throne;  but  these  prophecies, 
according  to  the  sense  of  a  natural  Jew,  could  not  apply  to 
Christ  Jesus,  nor  to  his  day. 

4.  He  was  not  descended  as  a  prince  of  David,  nor  born  in  the 
palace  of  any  of  their  princes  ;  but  begotten  out  of  the  ordinary 
course  of  nature,  and  brought  forth  in  a  stable ;  Jerusalem  was 
also  in  bondage  with  her  children;  the  sceptre  was  departed 
from  Judah;  and  the  throne  of  David  laid  waste;  nor  did  he 
ever  restore  or  sit  upon  thai  throne ;  how,  then,  according  to  the 
sense  of  the  Jews,  could  he  be  the  Messiah? 

5.  The  city  and  temple  of  Grod  had  been  particularly  described 
by  the  prophet  Ezekiel,  and  all  the  bounds  and  limits  of  the 
Holy  Land  round  about ;  and  the  natural  man  supposed  all  those 
things  would  be  literally  established  in  the  land  of  Canaan,  and 
on  the  natural  mount  Zion.  But  the  appearing  of  Christ  Jesus, 
and  the  work  of  God,  went  directly  against  all  such  views ;  there- 
fore natural  men,  were,  in  that  instance,  wholly  mistaken  as  to 
the  ylace  ;  and  why  not  again  ? 

6.  Since  that  mistake  has  been  discovered,  and  the  natural 
Canaan  put  out  of  the  reach  of  Abraham's  natural  posterity, 
some  have  become  a  little  more  spiritual  in  their  understanding, 
concerning  the  place  of  God's  throne  and  kingdom,  and  have 
stated  it  to  be  the  Church. 

7.  But  the  churches  have  become  so  numerous  since  this 
principle  was  discovered,  tha,t  in  this  particular,  natural  men  are 
more  divided  and  bewildered  than  ever ;  and  the  enquiry,  ivhere 
Lord?  is  more  than  ever  out  of  their  reach  to  determine. 

8.  If  Christ  should  appear  in  one  church,  all  the  rest  would 
of  course  reject  him,  because  he  came  not  where  they  looked  for 
him.     This  difficulty  was  very  evident  in  his  first  appearing: 

John,  i.46.    They  object.  Can  there  a7iy  good  thing  come  out  of  Nazareth  ? 

9.  The  prejudices  of  nations,  kingdoms,  churches,  and  indi- 
viduals, are  such  against  each  other,  that  unless  God  should  act 

I  contrary  to  them  all,  he  could  not  open  his  kingdom  or  manifest 

his  work  of  redemption  impartially.  For  were  it  opened  and 
revealed,  according  to  the  ideas  and  expectations  of  any  natural 
man,  church,  or  nation,  all  the  rest  would  be  ofi"ended,  because 
they  had  not  been  favored  with  the  first  discovery.  Such  is  the 
very  nature  of  proud  man. 

10.  Therefore  the  throne  of  God,  and  the  place  of  the  soles 
of  his  feet,  are,  to  the  natural  man,  neither  at  Jerusalem^  nor  in 
this  mountain;  neither  in  the  desert,  nor  secret  chamber  ;  neither 
here,  nor  there.  It  is  absolutely  hid  from  the  ivise  and  prudent, 
who  sought  it  by  their  human  wisdom,  and  revealed  imto 
spiritual  bales. 

11.  The  powers  of  nature,  in  relation  to  God's  spiritual  work, 
are  as  far  short  of  ascertaining  where,  as  how  long.     Man,  by 


John,  iv. 

21. 

Mat.  xxiv 

26,  &  xi. 

25,27. 


B.  VIII.  PLACE  OF  Christ's  kingdom.  3G7 

searching,  may  find  out  where  he  himself  is,  in  relation  to  time    chap.  ii. 
and  things;  whether  he  is  in  sickness  or  disgrace;  in  poverty  or  "• 

debt ;  whether  he  is  in  a  healthy  country,  in  a  kingdom,  common- 
wealth or  republic  ;  whether  he  is  in  subjection  to  the  laws  of  his 
country,  or  in  secret  or  open  violation  of  them  ;  whether  he  is  in 
war  or  in  peace  ;  in  his  own  house  or  in  prison. 

12.  He  may  also  ascertain  the  position  of  other  objects  in 
relation  to  each  other.  He  may  know  where  this  earth  is,  and 
measure  its  distance  from  the  sun,  and  find  out  all  the  motions 
and  distances  of  the  moon  and  planets.  The  natural  heavens  and 
earth  are  within  the  compass  of  his  knowledge  ;  here  he  may 
have  his  god,  his  favorite  object  of  love,  his  virtues  and  vices, 
his  good  and  evil. 

13.  But  beyond  this  what  doth  he  know  ?  Can  he  tell  where 
his  soul  is,  in  relation  to  the  true  God,  and  eternal  life?  Has 
he  any  certain  knowledge  either  of  the  one  or  the  other?  What 
place  or  thing  doth  he  comprehend  beyond  the  use  of  his  natural 
senses  ?  Deprive  him  of  seeing,  hearing,  feeling,  and  where  is 
he?  In  a  pavilion  of  profound  darkness  ! 

14.  By  the  use  of  sensible  objects,  he  may  form  a  thousand 
places  and  things  in  his  imagination,  which  never  had,  nor  can 
have  any  reality  in  them.  He  may  imagine  a  material  heaven 
beyond  the  fixed  stars,  and  contemplate  its  coming  to  this  earth 
at  some  certain  period  far  distant. 

15.  He  may  imagine  a  resurrection  of  material  bodies,  and 
fancy  a  union  to  be  formed  between  that  remote  heaven  and  this 
earth.  And  when  his  imagination  has  been  stretched  to  the 
utmost,  he  may  correct  his  own  errors,  and  reject  revelation, 
because  he  supposed  it  led  him  into  such  unreasonable  opinions. 

16.  Yet  after  all  his  fantastic  ideas,  and  consequent  disap- 
pointments, he  will  find  that  the  error  was  not  in  revelation, 
because  he  never  had  it ;  but  arose  out  of  his  own  weakness,  in 
trying  to  bring  the  sublime  things  of  God  within  the  limits  of 
his  own  dark  and  sensual  capacity. 

17.  If  then,  a  material  heaven  cannot  pass  down  to  this  earth, 
through  the  sphere  of  the  fixed  stars,  the  sun,  moon  and  planets, 
nor  a  material  body  ascend  thither ;  is  this  any  reason  why  the 
promise  of  God  should  be  void,  and  of  no  eflfect  ? 

18.  "  Let  God  be  true,  and  every  man  a  liar  ;  "  let  man  deceive  Rom.  iii.  4. 
and  be  deceived,  while  he  imagines  that  the  things  of  the  Spirit, 

are  such  as  he  can  see  with  his  natural  eyes,  and  handle  with  his 
natural  hands. 

19.  While  he  is  willing  to  put  far  away  the  day  of  God,  and 
abuse  the  scripture  words  and  numbers,  by  his  carnal  reason,  let 
him  try  to  ascertain  by  his  human  wisdom,  whether  Christ  will 
come  first  to  old  Jerusalem,  or  to  some  of  the  churches  ;  whether 
in  an  army  of  natural  troops,   or  of  rational   arguments ;  and 


368 


PLACE  OP  CHRIST  S  KINGDOM. 


B.  VIII. 


CHAP.  II. 


Luke,  xvii. 
37. 1  Cor. 
^i.  12. 


Job, 

xxviii.  20, 
31. 


Amos,  V. 

18. 


Isa. Ix.  1, 
2. 


Tsa.  liii . 
3. 


whether  his  kingdom  will  most  resemble  that  of  king  Solomon, 
the  Pope,  Bonaparte,  or  that  of  the  Word. 

20.  He  may  fix  it  either  way,  but  very  little  depends  on  the 
conclusion  of  his  carnal  mind ;  the  purpose  of  God  remains  un- 
changeable in  all  the  operations  of  his  work,  and  he  will  do  his 
pleasure. 

21.  When  Christ  spake  to  his  disciples  of  his  second  coming, 
they  asked  him,  where  Lord  ?  Jesus  did  not  answer.  In  Jeru- 
salem, or  among  such  a  body  of  nominal  Christians,  or  lo  here, 
or  lo  there ;  but.  Wheresoever  the  body  is.  For  as  the 
body  is  one,  and  hath  many  members,  and  all  the  members  of 
that  one  body,  being  many,  are  one  body ;  so  also  is  Christ. 

22.  Neither  did  Jesus  expressly  tell  them  ivhat,  or  tvhere  that 
body  should  be.  Whence  then  cometh  wisdom  ?  and  where  is 
the  place  of  understanding  ?  seeing  it  is  hid  from  the  eyes  of  all 
living. 

23.  Thirdly.  The  manner  of  the  work  of  God  in  the  latter 
days,  was  also  to  remain  concealed  from  the  comprehension  of 
mankind,  until  the  event  should  declare  it,  being  promised  under 
prophetic  figures  and  similitudes,  as  opposite  to  each  other  as 
fire  and  water,  light  and  darkness. 

24.  The  natural  figures  which  were  used  to  describe  the  day 
of  the  Lord,  after  holding  forth  the  future  prospects,  were  more 
calculated  to  blind  than  to  enlighten  the  natural  sense.  This 
the  Prophet  knew,  when  he  said.  Woe  unto  yoii  that  desire  the 
day  of  the  Lord !  the  day  of  the  Lord  is  darkness  a7id  not  light. 

25.  And  again,  when  Zion  shall  arise  and  shine,  and  the 
Lord  shall  be  her  everlasting  light,  and  her  God  her  glory ;  then 
darkness  shall  cover  the  earth,  and  gross  darkness  the  people. 

26.  Natural  men  could  look  for  natural  appearances  of  great- 
ness and  glory,  while  both  the  similitudes  of  future  events,  and 
the  events  themselves,  confounded  their  human  wisdom.  Thus, 
Jesus  Christ  was  denominated  a  King ;  but  his  appearance  in 
reality  was  as  mean  as  that  of  a  beggar,  "  without  form  or  comeli- 
ness, that  any  one  should  desire  him.'''' 

27.  Here  the  natural  man  fell  short  in  looking  for  a  king,  like 
the  great  ones  of  the  earth,  when  the  work  of  this  "  King  of  kings," 
was  to  humble  himself  and  become  obedient  unto  death ;  and  by 
his  self-denying  example,  lay  a  foundation  for  supplanting  all  the 
kings  and  kingdoms  of  the  earth. 

28.  This  the  natural  man  could  not  comprehend,  however 
plainly  substantiated  ;  still  he  looked  for  a  king  higher  than  all 
the  kings  of  the  earth,  sitting  upon  some  visible  throne,  such  as 
his  carnal  eyes  could  behold,  while,  in  the  purpose  of  God,  there 
was  nothing  for  his  carnal  reasonings  but  eternal  disappointment. 

29.  The  ruling  elements  of  the  day  of  God  he  could  not  un- 
derstand from  natural  figures.     The  Holy  Spirit  was  compared 


B.  VIII.  PLACE  OP  Christ's  kingdom.  369 

to  fire :  and  the  same  was  often  compared  to  water.     Is  not  my   chap,  it. 
word  like  a  fire,  saith  the  Lord.     The  disciples  of  Jesus  wanted 
to  call  down  real  fire  from  heaven  ;  but  they  mistook  the  figure  for  Luke,  is.. 
the  substance,  and  knew  not  what  manner  of  spirit  they  were  of. 

30.  And  the  same  mistake  remains  with  all  natural  men,  while 
they  look  for  a  natural  Jesus  to  descend  from  the  natural 
heavens,  in  flames  of  natural  fire,  taking  vengeance  on  their 
natural  enemies :  but  their  natural  eyes  shall  never  see  it. 

31.  The  loind  hloioeth  where  it  listeth — a  dry  wind — a  full  John,  iii.  3. 
wind  shall  come — he  shall  comewp  as  clouds — and  the  icind  shall  -{^ \^'  ^^' 
carry  them  all  away — /  icill  your  water  upon  him  that  is  thirsty,  '^a.  xii.  16. 
and  floods  wpoyi  the  dry  ground:  I  will  pour  my  Spirit  upon  Mai.  iii.  2. 
thy  seed,  and  my  blessing  upon  thine  offspring — ]ie  is  like  a  re-  gQ*"'  *^'^* 

Jiner^sjire — he  shall  come  in  the  clouds. 

32.  In  these,  and  many  other  places,  the  same  thing  is  denomi- 
nated by  opposite  elements,  and  the  same  elements  made  use  of 
to  denominate  opposite  things  ;  how,  then,  could  the  natural  man 
comprehend  it?  If  the  Spirit  that  was  to  be  poured  out,  was 
both  fire  and  water,  both  hot  and  cold,  it  could  not,  to  his  sense, 
possibly  be  one ;  and  how  could  he  know  it  ?  He  might  be  look- 
ing for  water,  and  behold  fire  cometh ;  or  he  might  be  looking 
for  fire,  and  there  cometh  water ;  so  that  he  could  not  possibly 
tell  which  to  expect. 

33.  But  he  thinks  he  verily  believes  the  Scriptures,  which 
cannot  be  broken,  and  these  testify,  that  "when  they  shall  say,  1  Thes.  v. 
peace  and  safety,  then  sudden  dest7-7ictio?i  cometh."     So  contrary  '^' 

are  the  imaginations  of  men  to  the  things  of  Grod  in  futurity. 
But,  to  the  candid  and  spiritually  minded,  there  is  a  clear  and 
consistent  meaning  in  all  these  figures. 


370  MANNER    OF  B.  VIII. 


CHAPTER  III. 

THE   MANNER    OF    CHRIST's   SECOND   APPEARING. 

CHAP.  nr.  The  signs  given  by  the  spirit  of  prophecy,  are  also  out  of  sight 

of  the  natural  man ;  such  as  the  visible  changes  in  the  things  of 

Joel  ii.  31.  nature.     The  siai  shall  be  turned  irito  daj-kness,  and  the  moon 

29^'  '^'^"   into  blood.     The  stars  shall  fall  from  heaven,  ajid  the  powers  of 

the  heavens  shall  be  shaken. 

2.  These  things  were,  in  a  certain  sense,  fulfilled  on  the  day 
of  Pentecost ;  but  was  the  natural  sun  really  turned  into  dark- 
ness ?  was  the  moon  converted  into  blood  ?  or  did  the  natural 
stars  fall  from  the  natural  heavens?  No  such  events  ever  did 
take  place  ;   and  who  can  say  they  ever  will  ?  * 

3.  Then  the  natural  man  may  say.  This  spirit  of  prophecy  is  a 
lying  spirit !  This  by  no  means  follows ;  for  the  same  spirit  in 
the  Apostles,  testifies  concerning  the  Prophets,  that  not  unto 
themselves,  but  unto  us  they  did  minister  the  things  that  were 
then  reported,  by  the  Holy  Spirit  sent  down  from  heaven. 

4.  Men  of  different  occupations,  call  very  different  things  by 
the  same  name;  as  a  wheel  among  clock-makers,  a  wheel  among 
coachmakers,  a  wheel  among  mill-wrights ;  all  of  which  are 
denominated  wheels,  though  very  different  in  their  use,  appear- 
ance, and  manner  of  operation, 

5.  The  human  body,  a  political  bodij,  a  body  of  troops ;  the 
society,  the  church,  the  nation,  have  each  their  particular  head. 
The  light  of  the  sun,  the  light  of  reason,  the  light  of  revelation, 
are  very  different  objects,  yet  each  is  called  light.  Adam  jTeZ^ 
from  a  state  of  innocence,  Judas  fell  from  the  Apostleship, 
Eutychus/eZ/  from  the  third  loft;  each  is  denominated  2k  fall. 

6.  Eutychus  was  raised  up,  so  was  Lazarus,  and  so  was  Christ 
Jesus  ;  but  their  rising  was  very  different.  Eutychus  was 
raised  up  by  the  power  of  others,  from  where  he  fell;  Lazarus 
was  raised  up  by  Jesus,  from  where  the  buriers  had  laid  him, 
and  was  subject  to  be  laid  in  the  same  place  again :  but  Christ 

SeeEph.      Jesus  arose  from  the  lower  parts  of  the  earth,  where  he  had 
iv.  9, 10.       descended,  and  that  by  his  own  power  ;  wherefore  his  rising  was 
very  different  from  all  others. 

7.  If  the  spirit  of  prophecy,  did  beforehand,  minister  to  those 
who  were  heirs  of  salvation,  in  words,  which  at  the  time  the  minis- 

•  The  sun  may  be  said  to  be  darkened,  when  its  light  is  excluded  from  the 
earth  by  a  cloud  or  an  eclipse,  or  by  any  supernatural  means,  as  the  darkness  over 
the  land  of  Egypt  in  the  time  of  Moses,  and  the  darkness  at  the  crucifixion  of 
Jesus ;  yet  no  person  can  reasonably  suppose  that  the  sun  itself  was  ever  turned 
into  darkness ;  and  whether  it  ever  will  be,  is  entirely  unknown  to  man. 


B.  VIII. 


Christ's  second  appearing. 


371 


tration  was  given,  represented  other  objects,  those  heirs  of  salva- 
tion, when  they  received  the  true  substance  of  the  thing  signified, 
could  then  bear  witness  that  the  ministering  Spirit  was  a  Spirit 
of  truth.  And  natural  men,  who  had  not  received  the  same 
Spirit,  but  had  deceived  themselves,  by  falsely  using  the  words 
of  prophecy  in  a  natural  sense,  could  have  neither  understanding 
nor  right  to  interfere  in  the  matter. 

8.  An  ignorant  man  may  use  and  pervert  the  words  of  philoso- 
phers ;  he  may  call  the  light  of  the  sun,  the  light  of  reason ;  he 
may  use  the  words  of  mechanics,  and  call  the  crown  wheel  of  a 
clock,  the  hind  wheel  of  a  coach,  or  the  rag  wheel  of  a  saw-mill; 
or  he  may  use  the  words  of  divines  and  politicians,  and  call  a 
body  of  divinity,  a  corporate  body,  or  a  body  of  troops. 

9.  But  as  the  light  of  the  sun  is  not  the  light  of  reason ;  so 
neither  is  the  light  of  reason  the  light  of  revelation.  And  the 
heavens  and  the  earth,  used  in  the  figurative  language  of  the 
Prophets,  are  in  substance,  no  more  the  natural  heavens  and 
earth,  than  a  body  of  religious  doctrines  is  a  body  of  national 
troops. 

10.  And  if  the  Prophet  Joel,  and  others,  had  used  the  words 
sun,  moon,  and  stars,  blood,  fire,  and  vapours  of  smoke,  to  de- 
scribe certain  characters,  things,  and  operations,  that  were  to 
appear  and  take  place  in  a  future  day ;  it  belonged  to  Peter, 
who  had  received  the  Holy  Spirit,  to  say  whether  it  was  natural 
stars  that  were  to  fall  from  the  natural  heavens,  or  whether  the 
falling  respected  another  species  of  lights  ;  and  whether  the  dark- 
ness, trembling  and  quaking,  spoken  of,  respected  another  kind 
of  heavens  and  earth. 

11.  But  natural  men  have  always  '■^  erred,  not  knowing  the 
Scriptures  nor  the  power  of  God;^'  and  deceived  themselves, 
by  fixing  their  own  natural  ideas  of  natural  things  to  the  letter 
of  the  Scriptures,  while  they  are  wholly  ignorant  of  the  Spirit 
who  dictated  them;  and  hence  the  endless  debates  concerning 
their  true  meaning. 

12.  Even  the  disciples  of  Jesus  themselves,  until  they  received 
the  Holy  Spirit,  could  not  be  made  sensible  of  spiritual  things : 
How  is  it,  said  Christ  that  ye  do  not  understand?  O  fools,  and 
slow  of  heart  to  believe!  They  marvelled  at  his  sayings,  and 
were  afraid  to  ask  him.  Yet,  proud,  natural  men,  tenfold 
darker  than  they,  presume  that  they  can  understand  all  about  it ; 
although  they  have  fixed  the  living  Saviour  at  a  greater  distance 
from  them,  than  the  most  distant  regions  of  the  fixed  stars.  So 
foolish  is  the  wisdom  of  this  world  ! 

13.  How  little  did  the  disciples  of  Christ  Jesus  comprehend 
from  his  words,  the  design  of  his  death,  the  nature  of  his  resur- 
rection and  future  glory!  He  told  them  that  "the  Son  of  man 
should  be  delivered  up  to  the  Gentiles,  that  he  should  be  mocked. 


CHAP.  HI. 


Mat.  xxii. 
29. 


Luke  xxiv. 
25. 


Luke  xviii. 
32-34. 


372  MANNER    OP  B.  YIII. 

CHAP.  III.  jjQ(j  clespitefully  entreated,  and  spit  npon — that  tliey  should 
scourge  him,  and  put  him  to  death,  and  that  he  should  rise 
again." 

14.  But  they  did  not  understand  him,  although  his  words 
were  as  plain  as  words  could  be.  And  what  was  the  reason  ? 
Did  they  not  know  who  the  Gentiles  were  ?  Had  they  never 
known  of  any  who  were  put  to  death  ?  Had  they  not  been  in- 
formed of  numbers  who  had  been  raised  from  the  dead  before  ? 
Had  they  not,  with  their  own  eyes,  seen  Lazarus  and  others, 
raised  from  the  dead  ?  Did  they  not  know  what  it  was  to  be 
spitefully  entreated,  to  be  mocked,  and  scourged?  Did  they  not 
know  what  it  was  for  one  man  to  spit  upon  another  ? 

15.  They  were  undoubtedly  men  of  common  sense,  and  knew 
as  well  as  other  natural  men,  what  these  things  naturally  signi- 
fied. But  as  to  the  true  spiritual  meaning,  they  were  at  a  loss. 
The  thing  was  hid  from  them  ;  they  questioned  among  themselves 

Mark,ix.      what  the  rising  from  the  dead  should  mean.     Nay,  more,  they 
^^'  2i7iderstood  none  of  these  things — neither  kneio  they  the  things 

that  were  spoken. 

16.  Then  if  the  disciples  themselves,  from  the  living  testimony 
of  the  Spirit,  could  not  understand  this  rising  from  the  dead,  nor 
any  of  these  things  when  the}^  were  so  near,  how  should  natural 
men  understand  them  from  the  letter,  at  so  great  a  distance  ? 
Nay,  it  cannot  be,  any  more  than  they  can  span  the  heavens,  or 
find  out  the  bounds  of  a  never  ending  eternity. 

17.  But  after  the  Holy  Spirit  was  given  to  the  Apostles,  theyi 
indeed,  what  they  knew,  they  knew  in  reality  and  truth,  although 
they  knew  but  in  part ;  for  they  still  prophesied  of  things  to 
come,  having  not  received  the  fulness.     Hence,  said  the  Apostle 

1  Cor.  xiii.  Paul :    We  know  in  part,  and  loe  prophesy  in  part.     But  v:hen 
^'  ^^'  that  lohich  is  perfect  is  come,  then  that  which  is  in  part  shall 

he  done  away. 

2  Pet.  iii.  18.  The  Apostles  still  spoke  of  the  coming  of  Christ,  as  future  ; 
^^'  ^^'         and  of  their  "  looking  for,  and  hastening  unto  the  coming  of  that 

day,  in  which  the  heavens  being  on  fire,  should  be  dissolved,  and 
the  elements  melt  with  fervent  heat,  and  when  the  earth  and  the 
works  thereof  should  be  burnt  up." 
1  Thess.  iv.  19.  In  the  same  prophetic  manner,  they  testified  that  "the  Lord 
himself  should  descend  from  heaven  with  a  shout,  with  the  voice 
of  the  archangel,  and  with  the  trump  of  God;  that  the  dead 
in  Christ  should  rise  first ;  and  that  those  who  were  alive  and 
remained,  should  be  caught  up  together  to  meet  the  Lord  in  the 
air."* 

20.  Here  the  same  figures  are  still  continued  to  describe  his 
coming,  that  had  been,  used  by  the  Jewish  Prophets,  although 

*  This  air  according  to  the  original,  signifies  spirit,  or  spiritual  element. 


16,  17. 


B.  VIII.  CHRIST'S   SECOND   APPEARING.  373 

they  had  testified  that  he  had  come,  and  they  had  seen  him  after  chap. hi. 
he  had  finished  the  work  that  was  given  him  to  do. 

21.  But  in  all  that  they  had  testified,  how  they  had  seen,  and 
learned,  and  heard,  and  known,  what  was  there  that  could  open 
the  matter,  in  its  true  light,  to  the  natural  man?  Chiist  told 
them  that  he  came  to  bring  fire  on  earth ;  but  who  ever  saw  any 
material  fire  in  the  case  ? 

22.  What  changes  in  the  material  world  were  visible  to  the 
natural  eyes?  What  blood  or  fire  or  pillars  of  smoke  had  they 
to  show  ?  They  saw  in  part,  but  what  had  they  to  show  to 
others  ?  what  part  of  a  new  heaven  or  a  new  earth  ?  what  other 
sun  was  in  part  risen  ?  or  what  new  stars  created  ?  or  what 
natural  body  was  in  part  risen,  so  that  the  natural  eyes  of  man  icor.xv. 
could  behold  a  kind  of  first  fruits  of  them  that  slept  ^ 

23.  They  neither  had,  nor  pretended  to  have,  any  thing  of  the 
kind  to  show.  The  same  earth,  air,  fire,  and  water,  continued 
just  as  they  had  been  from  the  beginning ;  no  burning,  nor 
drowning,  nor  sweeping  away  by  windy  hurricanes,  or  any  thing 
of  the  kind. 

24.  But  after  bringing  certain  strange  things   to  the  ears  of 
mankind,  concerning  "oMfi  Jesus,  who  was  dead,  and  whom  they  See  Acts, 
afjirvied  to  he  alive,''''  their  writings  were  enlarged  upon  the  same  ^^' 
prophetic  subject,  and  in  the  same  prophetic  language  they  pre- 
dicted the  great  day  of  the  Lord  yet  to  come. 

25.  Then,  from  what  has  been  said,  it  may  appear  evident, 
that  neither  the  time,  place,  nor  manner  of  Christ's  coming  can 
possibly  be  fully  known  or  understood  by  any,  until  it  is  declared 
by  the  event  itself,  and  that  even  then,  it  cannot  be  really  and 
truly  known  and  declared,  but  by  and  through  those  who  have 
received  the  same  spirit,  which  first  foretold  the  event,  and  are 
in  the  very  light  and  work  of  the  day. 

26.  For  there  is  a  path  icldch  no  fowl  Icnovjeth,  and  which  Job,  xxviii. 
the  vulture's  eye  hath  not  seen:   The  lion''s  whelps  have  not   ''"" 
trodden  it,  7ior  zhe  fierce  lion  passed  it.     And  that  path  which 

no  fowl  knoweth,  cannot  be  in  the  natural  heavens ;  therefore, 
the  way  of  Christ's  coming  cannot  be  through  the  natural  heavens  ; 
neither  can  it  be  from  the  desert,  the  paths  of  which  have  not 
eluded  the  feet  of  the  lion. 

27.  Whence  then  cometh  true  wisdom'?  and  where  is  t]ie  place  v. 20,21,  & 
of  2inder standing'?  seeing  it  is  hid  from  the  eyes  of  all  living,  30^°"^" '' *^'*' 
and  kept    close  from  the  fowls  of  the  air.     The  same  path  is 
equally  hid  from  the  carnally  wise  and  cruel.     No  philosopher 

hath  discovered  it ;  nor  bloody  tyrant  trodden  it.  It  remains 
unknown  to  those  eager  pursuers  of  natural  wisdom  and  human 
power,  of  whom  the  fowls  of  the  air,  and  the  lions  of  the  desert, 
are  but  a  figure. 

28.  In  vain  then  is  the  path  of  wisdom,  or  the  way  of  Christ, 


374  MANNER    OF,   &C.  B.  VIII. 

CHAP.iii.  sought  for,  until  his  Divine  Spirit  declares  it;  and  to  this  pur- 
^~j^^~~  pose  his  own  words  stand  recorded.  /  kriow  lohence  I  came,  and 
14, 42.  ivhither  I  go.  But  ye  cannot  tell  whence  I  come,  or  lohither  I  go. 
Mat.xi.  27.  I  proceeded  and,  came  forth  from  God.  No  man  knoweth  the  So?i 
but  the  Father ;  'neither  Jaioiceth  any  man  the  Father,  save  the 
So?i,  and  he  to  tohomsoever  the  So7i  icill  reveal  him. 

29.  Is  then  Christ  revealed  in  the  atmosphere,  to  the  birds  of 
the  air  ?  Is  he  revealed  in  the  secret  chambers  ?  or  is  he  revealed 
in  the  desert,  to  the  beasts  of  the  forests  ?   Nay,  in  no  wise. 

30.  He  therefore,  that  would  learn  and  know  whence  Christ 
Cometh,  and  where  he  is  revealed,  let  him  seek  for  him  where  he 
is  to  be  found,  and  where  he  has  promised  to  set  up  his 
tabernacle,  and  to  establish  his  throne  and  abide  forever. 

31.  That  is,  in  his  body,  the  true  Church,  which,  by  its  mani- 
fest fruits,  gives  evidence  that  Christ  is  the  life  of  its  membei'S ; 
this  is  a  sure  criterion,  given  by  Jesus  Christ  himself,  which 
cannot  be  mistaken,  even  by  the  natural  man,  if  he  exercise  his 
rational  understanding, 

32.  But,  in  order  to  have  just  views  upon  the  all  important 
subject  of  Christ's  Second  Appearing,  let  the  following  facts  be 

John,xiv.     -well  understood.     Jesus  Christ  testified:  "  Yet,  a  little  tohile, 

19 

and  the  loorld  seeth  me  no  more  ;  but  ye  see  me  ;  because  I  live, 
ye  shall  live  also.^^ 

33.  This  effectually  destroys  the  doctrine  of  a  carnal  resurrec- 
tion of  the  natural  body  ;  for,  if  the  natural  body  of  Jesus  Christ 
did  arise  from  the  tomb,  and  did  ascend  into  heaven,  then  did 
the  disciples,  with  their  natural  eyes,  see  him  go  up ;  and,  if  he 
comes  again  with  the  same  body,  all  men  may  see  him  with  their 
natural  eyes  ;  this  would  contradict  the  testimony  of  Christ  Jesus, 
that  the  world  should  see  him  no  more.  Then  it  conclusively 
follows,  that  his  personal  presence  will  never  more  be  seen  by 
the  world. 

34.  Again,  when  he  ascended  into  heaven,  the  angels  declared, 
Acts,  i.  11.    "that  this  savie  Jesus  (that  is.  Saviour)  which  is  taken  up  from 

you  into  heaven,  shall  so  come,  in  like  manner  as  ye  have  seen 
him  go  into  heaven!"  The  Apostles,  with  their  spiritual  eyes, 
saw  his  spiritual  body  ascend  into  heaven ;  but,  certain  it  is, 
that  the  world  never  saw  him  go  into  heaven,  hence,  if  he  comes, 
in  like  manner,  in  his  Second  Appearance,  he  can  never  be  seen 
by  the  eyes  of  the  world,  except,  through  the  medium  of  his 
saints. 

35.  And  as  the  world  never  knew  that  he  had  ascended  to 
heaven,  except  through  the  medium  of  his  witnesses,  so,  in  like 
manner,  he  must  descend,  and  be  known,  when  he  comes  again 
to  earth.  Therefore,  it  is  evident  that  the  Second  Appearing  of 
Christ  can  only  be  the  manifestatio7i  of  the  same  Divine  Spirit 
in  his  saints ;  and  the  world  will  never  know  that  he  has  de- 


B.  VIII.  THE    TRUE    CHARACTER,    &C.  375 

scended  from  heaven  to  earth,  but  by  the  testimony  of  his  wit-  chap,  iv. 
nesses,  who  live  in  him  and  he  in  them,  and  that  the  promised  Heb.  vU. 
Saviour  is  there  with  his  saints  as  his  true  body.     "By  their  ^■ 
fruits  the  world  shall  know  them." 

36.  And,  as  in  all  the  dispensations  of  the  work  of  God,  the 
increasing  revelation  always  began  in  one  chosen  agent,  and  the 
first  agent  through  whom  every  succeeding  dispensation  has 
begun,  has  always  exceeded,  in  divine  light  and  heavenly  glory, 
all  that  ever  came  before  ;  hence,  Jesus  far  exceeded  all  that 

ever  came  before  him.     Therefore,  if  the  second  manifestation  of  See  Jno.  x. 
Christ  were  through  the  male  order,  that  male  agent,  must  in- 
contestably  exceed  Jesus  in  greatness  and  glory. 

37.  But,  if  the    second   appearance  of  the  Divine  Spirit  of 
Christ,  commences  through  the  order  of  i\ie  female,  though  the 
work  should  be  seven  times  greater,  and  more  glorious  in  its  re-   Seeisa. 
suit  than  that  of  his  first  coming,  yet,  this  would  not  make  the  ^vUch.  evi- 
fcmale  agent  greater  than  the    first   preceding    male   agent  in  |'^'='"'>'  ^'• 
Christ.     For  the  man  is  the  head  of  the  woman  in  Christ,  as  ChrmsSe- 
well  as  in  nature.     From  these  premises  it  is  evident,  that  the  pganng''' 
second  coming  of  Christ,  must  commence  in  the  line  of  the  fe-   Jiee  i  Cor. 
male.     And,  that  this  all  important  period,  which  has,  in  this 
manner,  been  ushered  into  the  world,  has  commenced,  is  clearly 
proved,  by  incontestable  evidence. 


CHAPTER  lY. 

THE  TRUE  CHARACTER  OP  THE  CHURCH  OF  CHRIST. 

The  Church  of  Christ  is  composed  of  such  as  are  called  and 
chosen  of  God  out  of  the  spirit  and  practice  of  the  world.  And 
in  obedience  to  that  call,  they  are  separated  from  all  the  rest  of 
mankind,  and  united  in  one  body,  constituted  a  holy  and  peculiar 
people,  actuated  by  one  holy  Spirit,  and  are  devoted  to  the  cause 
of  truth  and  virtue. 

2.  The  Church  of  Christ  is  called  the  kingdom  of  heaven, 
because  it  is  under  the  government  of  heaven,  and  is  a  state, 
habitation,  or  society,  necessary  to  prepare  mankind  for  the  hap- 
piness of  heaven  itself ;  and  such  is  that  line  of  order  and  dispo- 
sition of  things  in  the  spiritual  world,  extending  from  the  source 
of  true  happiness,  to  this  world,  that  no  soul  can  enter  heaven, 
but  throusrh  that  kingdom,  or  Church  of  Christ. 


376  THE   TRUE    CHARACTER   OP  B,  VIII. 

CHAP.  IV.  3,  Hence,  the  Church  is  called  the  light  of  the  world, 
Mat.  V.  13,  inasmuch  as  the  men  of  the  world  can  receive  no  true  saving 
■^*-  light,  but  in  and  through  the  Church.     It  is  also  the  salt  of  the 

earth,  as  none  upon  earth  can  be  saved  but  by  the  Church:  It  is 
See_^Mat.      therefore  plainly,  the  saviour  of  all  who  are  truly  united  with 

that  body. 

4.  The  Church  is  properly  the  house  or  habitation  of  Grod  on 
earth,  whioh  signifies  that  Grod  is  not  to  be  found  any  where  else 

Ezek.  xiiii.   on  earth.  *     As  it  is  written :     Son  of  man,  the  'place  of  my 
iii.  lo!""      throne,  and  the  place  of  the  soles  of  viy  feet,  where  I  will  dwell 
in   the   midst    of  the  children  of  Israel  forever.     Grreat  is  the 
mystery  of  godliness  :   God  manifested  in  the  flesh. 

5.  The  essential  properties  of  the  Church  of  Christ  are  'giirity 
and  unity.  The  Church  is  one  in  faith  and  practice ;  one  in 
doctrine,  discipline,  and  government ;  and  one  in  the  mutual  and 
equal  enjoyment  of  all  things,  both  spiritual  and  temporal.  And 
where  this  oneness  doth  not  exist,  there  is  neither  fruit  nor  evi- 
dence of  the  true  Church  of  Christ;  for  Christ  is  not,  nor  can 
he  be  divided. 

6.  The  Church  has  but  07ie  faith,  and  that  is  the  faith  of 
Christ,  the  faith  of  the  Son  of  God,  which  overcomes  the  nature 
and  spirit  of  the  world,  enlightens  the  understanding,  influences 
the  will,  and  purifies  the  heart.  It  is  o?ie  in  doctrine,  which  is, 
according  to  godliness,  sound,  pure,  wholesome,  and  free  from 
error ;  inasmuch  as  it  makes  no  provision  for  the  flesh  or  any 
evil,  or  any  sin  great  or  small,  and  leads  only  to  the  practice  of 

^ev.  XXI.     ^^^g  godliness,  unspotted  piety,  and  sound  virtue.      There  shall, 
in  no  ivise,  enter  into  it,  any  thing  that  defileth. 

7.  The  Church  has  but  o7ie  government,  because  all  the  mem- 
bers are  governed  and  influenced  by  o7ie  Spirit,  which  is  the 
Spirit  of  Christ,  who  is  the  Head  of  the  body,  and  the  centre  of 

isa.  lii.  8.     influence  to  the  members.      They  shall  lift  up  their  voices  together 

Ibid.  chap.  ' — they  shall  see  eye  to  eye:  It  is  o?ie  in  practice,  which  is  righte- 

ix.  21  ousness    and    peace.     Thy   people  also,  shall  be  all  righteous. 

7.  '     He  that  doeth  righteousness,  is  righteous.     It  is  therefore  by 

doing  right,  that  the  Church  is  righteous  :  and  of  the  Church  all 

must  learn  righteousness,  who  will  be  righteous.     Let  your  light 

so  shine  before  men. 

8.  The  Church  is  of  07ie  U7iited  i?iterest,  as  the  children  of  one 
fa7nily,  enjoying  equal  rights  and  privileges  in  things  spiritual 
and  temporal,  because  they  are  influenced  and  led  by  one  Spi7-it, 

Acts,  ii.  44.  and  love  is  the  only  bond  of  their  union.  All  that  believed  were 
IV.  32.  together,  and  had  all  thi7igs  co7n7iion — aiid  were  of  one  heart, 

and  of  07ie  soul. 

*  God  may  be  seen  in  the  order  and  works  of  his  creation  and  providence ;  yet 
he  can  be  found  for  the  salvation  and  redemption  of  mankind,  ordy  where  he  has 
revealed  himself  for  that  purpose,  and  that  is  in  his  Church. 


B.  VIII.  THE   CHURCH   OF   CHRIST.  377 

9.  And  therefore,  in  the  sense  of  an  aspiring  and  selfish  chap,  iv. 
nature,  there  is  neither  Jew  nor  Greek,  high  nor  low,  rich  nor  Gai.  iu.as. 
poor,  bond  nor  free,  male  nor  female  ;  for  they  are  all  one  in 

Christ  Jesus.  But  the  Church  claims  no  relation  to  that  which 
is  the  most  highly  esteemed,  as  the  common  interest  and  princi- 
ple, and  common  enjoyment  to  the  children  of  this  world ; 
namely,  to  the  works  of  the  flesh. 

10.  In  this  respect,  the  Church  is  perfectly  united — they  have 
one  common  cross,  which  is  the  cross  of  Christ  Josus — they  cru- 
cify one  root  of  evil,  Avhich  is  the  flesh  with  all  its  afi"ections  and 
lusts ;  and  hence  they  possess  one  common  salvation  from  all  sin. 
Where  there  is  not  a  common  salvation  from  all  sin,  there  is 
neither  Christ  nor  his  Chifrch ;  for  his  name  was  called  Jesus,  i.e.  Mat.  i.2i. 
a  Saoiour,  because  he  saves  his  people  from  their  sins. 

11.  As  all  have  sinned,  and  none  can  be  fully  saved  from  their 
sins  out  of  the  Church  ■;  so  all  that  come  to  the  Church  must 
needs  come  in  their  sins;  and  by  bringing  their  deeds  to  the 
light,  that  is,  by  confessing  and  forsaking  all  their  sins,  they 
may  find  their  relation  to  the  Church,  according  to  the  degree 
of  their  faith  and  obedience  to  the  light  which  they  receive. 

12.  But  they  cannot  hold  that  relation,  nor  become  as  "  pillars, 
in  the  temple  of  God,  to  go  no  more  out,"  in  any  other  way,  than 
by  receiving  a  ministration  of  that  gift  and  power  of  God,  which 
abides  in  the  Church,  and  in  obedience  thereto,  resisting  and 
overcoming  evil,  and  growing  up  in  all  things  into  Christ,  who  is 
the  Head.  ■  Therefore,  all  are  not  the  Church,  who  at  first  find 
their  relation  to  the  Church,  until  their  souls  become  purified  in 
obeying  the  truth.     For  the  te7n]]le  of  God  is  holy. 

13.  But  persons  may,  for  a  time,  receive  faith  and  light,  and 
the  gifts  of  God  through  the  Church,  and  by  being  unfaithful  and 
disobedient,  may  fall  away ;  but  the  Church  itself  can  never  fall, 
nor  be  shaken ;  because  the  foundation  thereof  is  everlasting, 
being  laid  by  the  revelation  of  God,  in  the  unchangeable  nature 
and  order  of  his  own  eternal  power  and  Divine  majesty  ;  and  the 
building  itself  has  been  raised  according  to  the  unchangeable 
purpose  of  God,  which  he  purposed  in  wisdom,  to  accomplish  in 
the  fulness  of  times. 

14.  And  although  there  was  a  true  Church,  according  to  the 
light  in  the  days  of  the  Apostles,  yet  it  was  supplanted  and 
trodden  under  foot ;  because  the  order  in  the  foundation  of  the 
building,  was  not  completed,  according  to  the  purpose  of  Godiin 
the  fulness  of  times,  nor  could  it  be,  until  Christ  made  his  second 
appearing. 

15.  And  if  there  were  in  the  succeeding  ages,  after  the 
Apostles,  false  and  divided  churches,  it  was  because  they  sprang 
from  false-hearted  and  divided  men.  And  if  there  is  one  church 
now  on  earth,  faithful,  holy,  and  righteous,  it  is  most  certainly 

25 


378  THE   TRTTE   CHARACTER   OP,   &C.  B.  VIII. 

CHAP.  iv.  the  offspring  of  a  faithful,  holy,  and  righteous  Grod,  who  created 
J.  jj_  jjj  9  the  Church  and  all  things  therein,  both  visible  and  invisible,  by 
!"•  .  Jesus  Christ. 

16.  And  as  certain  as  the  only  true  God  did  promise  to  estab- 
lish a  holy  Church,  in  the  latter  day,  in  which  He  would  dwell, 
so  certain  that  Church  is  brought  forth,  and  contains  the  principles 
of  all  that  was  promised,  as  pertaining  'to  the  Church,  temple, 
tabernacle,  house  or  habitation  of  Grod,  in  the  latter  day. 

17.  A  house  or  habitation  is  built  to  contain  the  property  and 
furniture,  as  well  as  the  person  of  the  builder:  so  the  Church  of 
God  contains  all  the  unsearchable  riches,  and  treasures  of  wisdom 
and  knowledge,  pertaining  to  the  x*edemption  of  man,  which  God 

Col.  i.  17  hsiih  treasured  up  in  Christ,  who  is  the  head  of  the  Church,  and 
18-  who  is  before  all  things  therein,  and  by  whom  all  things  therein 

consist-. 

18.  The  Holy  Spirit  was  promised,  and  dwells  in  the  Church, 
with  all  her  gifts,  powers,  and  diversities  of  operations.  The 
gifts  of  faith,  wisdom,  knowledge,  discerning  of  spirits,  gifts  of 
healing,  miracles,  prophecy,  tongues,  and  so  on.  All  which  gifts 
of  the  Holy  Spirit  are  given  to  the  Church,  for  the  manifestation 

Eph.  iv.  11.  of  the  spirit — for  the  perfecting  of  the  saints — for  the  work  of 
12, 13.         tijg  ministry — and  the  edifying  of  the  body  of  Christ,  till  they  all 

come  into  the  unity  of  the  faith — unto  the  measure  of  the  stature 

of  the  fulness  of  Christ. 

19.  Thus  by  his  Holy  Spirit,  God  has  sanctified  and  cleansed 
obap.  V.  27.  ^^s   Church,  that   he   might  present  it  to  Jwnself  a  glorious 

Church,  not  having  spot,  or  wrinkle,  or  any  such  thing ;  but 
that  it  should  be  holy,  and  icithout  blemish. 

20.  The  law  and  the  covenant  were  promised,  and  are  in  the 
lin.  ii.  3.       Church.     The  laio  shall  go  forth  out  of  Zioii.     Christ  is  the 

head  of  his  body,  the  Church,  which  is  the  light  of  the  world.  / 
chap.  xiii.  ^oill  give  him  for  a  covenayit  of  the  people,  for  a  light  of  the 
^-  Gentiles.     The  word  of  God  was  promised  and  is  in  the  Church 

Heb.iv.i2.  — *^^*  word  lohich  is  quick  and  poiverful,  a  discerner  of  the 

thoughts    and   intents   of  the  heart — and  liveth  and   abideth 

forever. 

21.  Repentance  jand  remission  of  sins  were  promised,  and  are 
Acts,  V.  31.  in  the  Church.     Him  hath  God  exalted — a  Prince  and  Saviour, 

for  to  give  repentance  to  Israel,  and  forgiveness  of  sins.  The 
son  of  man  hath  potoer  on  earth  to  forgive  si7is.  This  power  is 
John, XX.  given  to  the  Church:  Whose  soever  si7is  ye  remit,  they  are  re- 
mitted unto  them;  and  whose  soever  sins  ye  retai?i,  they  are  re- 
tained. 

22.  Salvation  and  redemption  are  in  the  Church,  and  no  where 
isa.  xivi.      else.     Iiuill  place  salvation  in  Zionfor  Israel,  my  glory.     The 

Redeemer  shall  come  to  Zion,  a7id  imto  them  that  turn  from 
trans £[ressio7i  in  Jacob. 


23 


13.  lix.  20. 


B.  VIII.  THE   FOUNDATION   PILLARS   OF,    &C.  379 

23.  In  a  word,  the  whole  mystery  of  God,  and  of  the  Father,  chap,  v. 
and  of  Christ,  and  all  that  pertains  to  eternal  life  and  godliness, 
are,  in  and  through  the  Church,  revealed  and  progressively  mani- 
fested, and  according  to  the  order  of  Grod  in  the  fulness  of  times, 
acre  to  be  received  and  acknowledged  for  the  purposes  of  Re- 
demption, and  the  perfection  of  the  dispensation  of  the  fulness  of  Eph.  i.  io. 
the  times. 


CHAPTER  V. 

THE   FOUNDATION   PILLARS   OF    THE   CHURCH    OF    CHRIST. 

The  Church  of  Christ  has  its  foundation  in  the  revelation  of 
God,  and  that  foundation  is  Christ.  But  who,  or  what  is 
Christ?  The  name  Christ  Jesus  signifies  aiiointed  Saviour.  Mat. i. 21 
Thou  shalt  call  his  navie  Jesus  ;  for  he  shall  save  his  'people 
from  their  sins.  And  as  the  man  Jesus  was,  for  that  very  pur- 
pose, endowed  with  the  spiritual  unction  or  anointing  power  of 
the  Holy  Spirit  of  Christ,  which  proceeded  forth  and  came  from 
God ;  therefore  being  baptized  into  the  divine  nature  he  was  1  Cor.  xii. 
called  Jesus  Christ,  i.e.  the  anointed. 

2.  Hence  the  Church  is  called  the  body  of  Christ,  which 
signifies  the  body  of  the  anointed,  or  the  body  of  those  who  have 
received  the  Holy  Spirit,  and  have  been  baptized  into  the  one 
spiritual  body ;  therefore  the  Church  of  Christ  is  the  Church  of 
the  anointed.  Christ  Jesus  was  not  the  body  of  the  anointed, 
but  the  Head;  and  as  the  body  hath  many  members,  so  also  is 
Christ,  or  the  anointed.     These  members  are  those  human  beings 

in  which  the  ajiointing  spirit  hath  its  abode.  And  hence  it  is  1  John,  ii. 
written :  The  anointiiig  lohieh  ye  have  received  of  him  abideth  ^^^  j  .,7. 
in  you — ivhich  is  Christ  in  you,  the  hope  of  glory. 

3.  Therefore,  Christ  or  the  divine  anointiyig  in  the  body,  or 
Church,  is  not  a  man  or  woman,  but  the  unction  or  anointing  of 
his  Holy  Spirit,  of  which  the  anointing  oil  with  which  the  Jew- 
ish kings  and  prophets  were  formerly  anointed,  was  a  figure. 
Neither  is  the  anointed  one  member,  but  many  :  not  a  particular 
person  only,  but  a  body  of  people.  And  as  every  thing  must 
have  a  foundation  or  first  cause,  so  the  body  of  the  anointed 
originated  from  one,  and  this  one  must  be  considered  as  the 
foundation  pillar  or  first  father  of  all  who  constitute  that  body. 


380  THE   FOUNDATION   PILLARS   OF  B.  VIII. 

CHAP.  V.  4.  The  world  is  not  one  person,  but  many  ;  yet  all  the  world 
sprang  from  one  man,  who  is  therefore  considered  as  the  founda- 
tion pillar  or  first  father  of  the  human  race.  But  as  the  first 
man  was  not  alone  in  the  foundation  of  the  old  creation;  so 
neither  did  Christ  Jesus,  in  his  single  person,  complete  the  order 
in  the  foundation  of  the  new  creation. 

5.  Had  there  never  been  any  written  account  of  the  founda- 
tion of  human  society,  or  the  constitutent  order  of  the  world,  the 
world  itself  would  be  a  standing  monument  of  the  essential  parts 
of  which  it  is  composed,  namely  of  man  and  woman ;  the  father 
and  mother  of  all  living.  And  as  every  individual  in  the  world 
sprang  from  a  father  and  mother,  the  conclusion  is  self-evident, 
that  the  whole  sprang  from  one  joint  parentage,  or  first  father 
and  mother,  as  the  foundation  pillars  of  human  society. 

6.  And  upon  the  same  principle  might  the  foundation  pillars 
of  the  anointed  be  discovered,  were  there  no  written  or  verbal 
account  of  the  beginning  of  such  an  order ;  for  no  efl'ect  can 
exist  without  a  cause,  and  by  the  effect,  the  cause  which  pro- 
duced it  is  made  manifest :  and  this  truth  is  still  more  evident 
since  the  pointed  predictions  of  the  ancient  prophets  are  recorded, 
and  fulfilled  in  the  Church  of  Christ  in  the  present  day. 

7.  Then  first,  as  the  Church  is  constituted  of  mankind,  who 
are  anointed  with  the  Holy  Spirit,  and  separated  from  the  world, 
it  follows  that  man,  anointed  with  the  Holy  Spirit,  was  the  first 
foundation  pillar  of  the  Church.  And  second,  as  the  Church  is 
not  composed  of  the  man  without  the  woman,  but  both  are  united 
in  the  Lord  by  an  inseparable  bond  of  spiritual  union,  it  follows 
of  course  that  such  a  union  and  relation  sprang  from  a  first  man 
and  woman  who  were  thus  united. 

8.  And  this  man  and  woman,  united  in  the  bond  of  an  ever- 
lasting covenant,  and  anointed  with  the  same  spirit,  must  be  the 
foundation  pillars  of  all  who  are  thus  united  by  the  same  anoint- 
ing. And  whether  they  are  immediately  and  personally  known 
or  not,  yet,  by  the  spirit  of  harmony  and  union  flowing  through 
the  anointed,  there  is  a  relative  knowledge  of  their  nature  and 
union ;  as  much  as  the  world  relatively  know,  by  experience,  the 
nature  and  union  of  their  first  foundation  pillars,  or  parentage, 
whose  image  they  bear. 

9.  And  as  the  order  in  the  foundation  of  the  old  creation  could 
not  be  complete  by  the  first  man  without  the  first  woman ;  so  the 
order  in  the  foundation  of  the  new  creation  could  not  be  complete 

1  Cor.  XV.     in  the  man  alone ;  for  the  man  is  not  without  the  woman  in  the 
**•  Lord,  nor  the  woman  without  the  man. 

10.  In  the  natural  creation,  the  man  was  first  formed,  and 
afterwards  the  woman,  who  was  the  mother  of  all  living  ;  and  the 
man  was  not  of  the  woman,  but  the  woman  of  the  man,  and  by 
the  woman,  was  the  order  in  the  creation  of  man  completed ; 


B.  VIII.  THE   CHUBCH    OF   CHRIST.  881 

and  th^  first  covenant  was  between  them  both,  for  the  increasing   chap,  v. 
glory  of  the  natural  creation. 

11.  Christ  Jesus,  that  is  the  anointed  Jesus,  was  the  second 
man,  the  begvining  of  a  neio  creation  of  God :  but,  as  has  been 
observed,  no  order  in  the  creation  could  be  completed  by  one 
alone ;  therefore,  according  to  the  invariable  order  and  relation 
of  things,  the  ultimate  display  of  the  new  creation  required  a 
corresponding  female,  that  the  new  covenant  might  stand  between 
them  both,  for  the  increase  and  glory  of  the  new  creation. 

12.  The  first  man  was  created  male  and  fcmiale  jointly,  but 
neither  was  male  nor  female  separately,  until  the  woman  was  taken 
out  of  the  man ;  so  in  the  first  appearing  of  Christ,  that  spirit  of 
anointing  which  constituted  Christ,  was  male  and  female  jointly, 
but  not  separately  in  visible  order :  Nor  could  any  abiding  and 
perfect  spiritual  union  and  relation  exist  in  order,  between  the 
sexes,  until  the  woman  was  raised  up,  in  her  appointed  season, 
and  anointed  to  complete  the  order  in  the  foundation  of  the  new 
creation,  for  the  redemption  of  both  man  and  woman. 

13.  The  woman  was  the  first  in  the  transgression,  and  there- 
fore must  be  the  last  out  of  it;  and  by  her  the  way  of  deliverance 
must  be  completed.  Nevertheless,  by  her  faith,  and  in  her  sub- 
jection to  the  man,  she  was  justified  and  accepted  in  the  primitive 
Qhurch ;  but  her  true  order  could  not  be  gained ;  but  only  in 
the  line  of  prophecy,  as  relating  to  the  second  appearing  of 
Christ,  was  she  allowed  to  teach,  until  the  time  of  her  redemption 
came. 

14.  Before  the  first  woman  was  taken  out  of  the  man,  he  had 
a  work  given  him  to  do.  He  gave  names  to  every  beast  of  the 
field ;  but  among  all  those  animals,  there  was  not  found  for  him 
a  help,  according  to  that  order  which  teas  before  him  :  so,  after 
Jesus  was  created,  and  his  body,  the  Church,  was  anointed,  every 

beast  received  from  him,  his  name,*  so  that  the  kiiigdom  of  the  *.See  Mat. 
beast  became  full  of  names;  but  there  was  none  among  them  all,  ^xiii.  33. 
a  help  to  the  first-born  in  the  neio  creation.  ^^v.  xii^ 

15.  Nor  could  the  real  spiritual  work  of  his  kingdom  be  set  in  xxii.  15. 
order,  until  the  names  and  characters  of  those  beasts  (i.e.  every 

sect  and  denomination  in  the  beastly  nature)  were  filled  up,  which 
was  at  the  end  of  the  beast's  dominion,  about  the  middle  of  the 
eighteenth  century. 

16.  When  the  persecuting  power  of  the  beast  ceased,  the  body 

of  the  true  witnesses,  who  had  received  an  emanation  from  the  Zech.  xiu. 
spirit  of  the  two  anointed  ones,  fell  into  a  deep  sleep  ;  and  out  of 
that  body  was  the  woman  taken,  by  the  Spirit  of  life  from  God, 
and  by  the  operation  of  his  creative  power  she  was  purified,  and 
raised  up,  as  a  foundation  pillar,  and  the  first  born  in  her  order, 
to  stand  as  a  help  with  the  first  born  of  many  brethren,  in  the 
administration  of  the  covenant  of  redemption. 


882  THE   FOUNDATION   PILLARS   OF  B.  VIII. 

CHAP.  V.  X7.  From  wliat  hath  been  observed  on  the  covenant  made 
with  Abraham ;  the  law  of  Moses ;  the  state  of  man  at  the  first 
appearing  of  Christ ;  what  was  wrought  in  the  days  of  Christ 
Jesus  and  his  Apostles ;  and  all  that  followed,  through  the  reign 
of  antichrist,  it  is  evident  that  the  covenant  of  eternal  life  was 
yet  lacking  in  a  very  essential  point. 

18.  For  as  every  form,  or  appearance  of  a  covenant,  that  ever 
God  made  with  man,  stood  between  Uvo,  and  required  two  to 
fulfil  it ;  so  it  is  evident,  not  only  from  the  nature  of  things,  but 
also  from  every  promise  and  prophecy,  which  related  to  the 
covenant  of  eterfdl  life,  that  it  equally  required  two,  in  order  to 
its  final  accomplishment. 

19.  Then  as  the  first  covenant  was  established  between  the 
first  man  and  woman,  in  the  creation  of  man,  and  the  order  and 
relation  of  man  was  completed  by  the  woman  ;  so,  by  the  woman, 
is  the  order  and  relation  of  the  man  Christ  Jesus  completed,  and 
a  perfect  vmion  and  equality  according  to  their  order  established, 
for  the  purpose  of  full  redemption,  and  the  increase  of  that  mutual 
glory  and  happiness,  which  God,  according  to  the  covenant  of 
eternal  life,  promised  to  accomplish  in  the  latter  day. 

20.  This  covenant  relation  is  between  them  both;  for  as  the 
first  covenant  between  the  male  and  female  was  broken,  and  the 
whole  ci-eation  was  thereby  marred ;  so  no  restoration  could  take 
place  without  a  neiv  covenant  relation  between  male  and  female ; 
and  therefore  it  was  necessary  both  in  the  purpose  of  God,  and 
in  the  order  of  things,  that  Christ  should  make  his  first  appear- 
ing in  the  man,  and  his  second  in  the  woman. 

21.  It  was  reasonable  that  the  man  Jesus,  who  became  the 
the  Lord  or  Christ  Jesus,  the  beginning  and  first  pillai:  in  the 
new  creation,  should  not  be  begotten  in  the  ordinary  course  of 
nature ;  had  it  been  otherwise,  he  could  not  have  wrought  any 
deliverance  from  sin  in  the  earth,  because  he  was  alone ;  and  there 
was  none  before  him  of  the  human  race,  who  had  ever  done  it. 

isa.  liiii.  3.  I  have  trodden  the  wine  press  alone  ;  and  of  the  people  there  was 
7ione  with  me. 

22.  Yet,  if  he  had  not  been  begotten  through  that  medium 
by  which  he  partook  of  the  nature  of  sin,  he  could  not  have 
destroyed  death,  which  came  by  sin,  nor  established  the  founda- 
tion of  man's  redemption.     For  he  would  not  have  been  of  the 

Heb.  ii.  11,  human  race,  therefore  they  could  not  have  followed  his  steps  by 
i7.&iPet.  suffering  in  and  rising  out  of  sinful  flesh,  nor  could  he  have 
been  their  example,  having  no  part  in  common  with  them. 

23.  By  his  perfect  obedience  to  the  law  and  counsel  of  his 
Col.  ii.  10.  Father,  and  the  perfect  law  of  righteousness  and  truth  which  he 
Pha  ^^  9""  established,  and  by  off'ering  up  his  own  life  a  sacrifice,  through 
10.  '      '     sufferings,  he  became  the  first  born  of  every  creature  in  the  new 

creation,  the  first  begotten  from  the  dead. 


B.  "VIII.  THE   CHURCH    OF   CHRIST.  383 

24.  Jesus  was  evidently  born  under  the  death  of  a  fallen   chap,  v. 
nature,  and  had  to  be  begotten  and  raised  therefrom  by  the 
Divine  Spirit  of  Christ.     Hence  he  was  the  first  that  ever  received 

the  new  birth,*  therefore  God  hath  highly  exalted  him,   and  *  See  Rev. 
given  him  a  name  in  the  new  creation  above  every  name,  not  only   ''    ' 
in  this  world,  but  in  that  which  is  to  come,  so  that  in  all  things  coi.  L  is. 
he  hath  the  'pre-eminence. 

25.  And  therefore,  when  the  foundation  of  man's  redemption 
was  laid  by  the  work  of  Christ's  first  appearing,  the  way  began 
also  to  be  prepared  for  his  second  appearing,  to  make  a  final  end 
of  sin,  and  to  bring  in  everlasting  righteousness.  For,  although 
the  foundation  was  laid,  yet  there  could  be  no  complete  recTemp- 
tion  from  sin,  until  the  revelation  of  Christ,  for  its  final  destruc- 
tion, should  be  made  where  sin  first  took  its  seat. 

26.  As  sin  first  took  its  seat  in  the  woman,  and  thence  entered 
the  human  race,  and  as  Christ  in  taking  upon  him  the  nature  of 
fallen  man,  in  Jesus,  to  purify  and  redeem  him,  made  his  first 
appearing  in  the  line  of  the  male  only ;  therefore  the  mystery  of 
iniquity  or  man  op  sin  was  not  fully  revealed,  nor  the  mystery 
of  Grod  finished,  in  Christ's  first  appearing. 

27.  And  therefore,  it  was  also  necessary,  that  Christ  should 
make  his  second  appearing  in  the  line  of  the  female,  and  that  in 
one  who  was  conceived  in  sin,  and  lost  in  the  fulness  of  man's 
fall;  because  in  the  woman  the  root  of  sin  was  first  planted,  and 
its  final  destruction  must  begin  where  its  foundation  was  first 
laid,  and  from  whence  it  first  entered  the  human  race. 

28.  Therefore,  in  the  fulness  of  time,  according  to  the  un- 
changeable purpose  of  God,  that  same  Spirit  and  word  of  power, 
which  created  man  at  the  beginning — which  spake  by  all  the 
Prophets — which  dwelt  in  the  man  Jesus — which  was  given  to 
the  Apostles  and  true  witnesses  as  the  holy  Spirit  and  word  of 
promise,  which  groaned  in  them,  waiting  for  the  day  of  redemp- 
tion— and  which  was  spoken  of  in  the  language  of  prophecy,  as 
"  a  woman  travailing  with  child,  and  pained  to  be  delivered," 
was  revealed  in  a  Woman. 

29.  And  that  woman,  in  whom  was  manifested  that  Spirit  and 
word  of  power,  who  was  anointed  and  chosen  of  God,  to  reveal 
the  mystery  of  iniquity,  to  stand  as  the  first  in  her  order,  to  ac- 
complish the  purpose  of  God,  in  the  restoration  of  that  which  was 
lost  by  the  transgression  of  the  first  woman,  and  to  finish  the 
work  of  man's  final  redemption,  was  Ann  Lee. 

30.  As  a  chosen  vessel,  appointed  by  Divine  wisdom,  she, 
by  her  faithful  obedience  to  that  same  anointing,  became  the 
temple  of  the  Holy  Spirit,  and  the  second  heir  with  Jesus,  in 
the  covenant  and  promise  of  eternal  life.  And  by  her  sufferings 
and  travail  for  a  lost  world,  and  her  union  and  subjection  to 
Christ   Jesus,  her  Lord  and  Head,   she  became  the  first  born 


384  THE   FOUNDATION   PILLARS   OF,    &C.  B.  VIII. 

CHAP.  V.    qJ  many  sisters,  and  tlie  true  Mother  of  all   living  in  the 
new  creation. 

31.  Thus  the  perfection  of  the  revelation  of  God,  in  this  latter 
day,  excels,  particularly,  in  that  which  respects  the  glorious 
part  in  the  creation  of  man,  namely,  the  woman.  And  herein  is 
the  most  condescending  goodness  and  mercy  of  God  displayed, 
not  only  in  redeeming  that  amiable  part  of  the  creation  from 
the  curse,  and  all  the  sorrows  of  the  fall,  but  also  in  condescend- 
ing to  the  lowest  estate  of  the  loss  of  mankind. 

32.  So  that  hy  the  first  and  second  appearing  of  Christ,  the 
foundation  of  God* is  laid  and  completed,  for  the  full  restoration 
and  redemption  of  both  the  man  and  the  woman  in  Christ,  ac- 
cording to  the  order  of  the  new  covenant,  which  God  has  es- 
tablished in  them  for  his  own  glory,  and  the  mutual  good  and 
happiness  of  each  other,  and  their  spiritual  posterity. 

33.  And  in  this  covenant,  both  male  and  female,  as  brethren 
and  sisters  in  the  family  of  Christ,  jointly  united  by  the  bond 
of  love,  find  each  their  correspondent  relation  to  the  first  cause 
of  their  existence,  through  the  joint  parentage  of  their  redemp- 
tion. 

34.  Then  the  man  who  was  called  Jesus,  and  the  woman  who 
was  called  Ann,  are  verily  the  two  first  visible  foundation  pillars  of 
the  Cliurch  of  Christ — the  two  anointed  ones — the  two  first  heirs 
of  promise,  between  whom  the  covenant  of  eternal  life  is  estab- 
lished— the  first  Father  and  Mother  of  all  the  children  of  regene- 
ration— the  two  first  visible  Parents  in  the  work  of  redemption — 
and  in  whom  was  revealed  the  invisible  joint  Parentage  in  the  new 
creation,  for  the  increase  of  that  seed  through  which  "  all  the 
families  of  the  earth  shall  be  blessed." 


B.  VIII.  THE    PARENTAGE    OF,    &C.  385 


CHAPTER  VI. 

THE  PARENTAGE  OP  THE  CHURCH  OP  CHRIST. 

Every  thing  that  exists  has  a  correspondent  relation  to  the  chap,  vi. 
cause  of  its  existence.     Thus,  there  is  a  correspondence  between 
the  creature  and  the  Creator ;  the  redeemed  and  the  Redeemer  ; 
the  sanctified  and  the  Sanctifier;  and  if  there  were  no  creature, 
there  could  exist  no  such  attribute  as  Creator. 

2.  He  that  sanctifieth,  and  they  who  are  sanctified,  are  all  Heb.  ii.  ii. 
one:  that  is,  in  the  order  of  correspondence.     In  the  same  sense, 

the  ruler  and  the  ruled,  the  father  and  son,  the  mother  and 
daughter,  are  respectively  one  in  a  correpondent  relation,  or  in 
a  correspondence  of  attributes. 

3.  Without  which  union  or  correspondent  relation,  neither  can 
have  real  existence.  So  that  the  very  existence  o^ father  depends 
upon  S071,  as  much  as  the  existence  of  son  depends  upon  father. 
And  from  this  correspondence  in  the  nature  and  existence  of  things, 
arises  every  attribute  of  God  and  Christ,  which  are  known  to  man. 

4.  And  for  the  want  of  an  understanding  of  the  true  nature 
and  cause  of  that  union  and  relation,  which  constitutes  the  differ- 
ent attributes  in  spiritual  objects,  wrong-headed  men  have  run 
into  the  inconsistency  of  ascribing  a  Trinity,  or  three  distinct 
personalities  to  the  Divine  Majesty,  and  thus  forming  a  plurality 
of  Grods. 

5.  This  supposition  has  no  foundation  in  either  reason  or  reve- 
lation, for  there  is  nothing  in  heaven,  nor  on  earth,  which  has 
any  corresponding  analogy  to  it.  But  the  existence  of  a  Creator 
and  the  order  of  Deity,  are  clearly  seen  by  the  corresponding 
analogy  of  the  visible  works  and  order  of  creation,  as  is  incon- 
testibly  shown,  both  by  reason  and  Scripture. 

6.  Hence,  take  away  every  created  object,  and  all  those  attri- 
butes ascribed  to  Deity  cease;  as  the  attributes  of  greater  light  Gen.  Lie. 
and  lesser  light  would  end,  if  the  sun  and  moon  were  annihilated : 

for  it  must  be  from  a  correspondence  with  the  lesser,  that  the 
greater,  receives  its  attribute  of  greatness ;  and  so  of  the  rest. 

7.  Therefore,  if  no  son  or  daughter  exist,  there  can  be  no 
father  or  mother,  if  no /ewaZe,  then  no  male;  destroy  the  exist- 
ence of  the  woman,  and  the  attribute  of  the  man  ceases  and  falls 
into  oblivion,  and  all  the  order,  glory,  and  perfection  in  the 
visible  creation  of  man,  falls  with  it ;  for  the  existence  of  man 
depends  upon  woman,  as  really  as  xooman's  upon  man. 

8.  Upon  these  plain  and  self-evident  principles,  it  follows  that 
those  attributes  of  Trinity,  Godhead,  and  their  correspondent  ap- 


386  THE   PARENTAGE   OF  B.  VIII. 

CHAP.  VI.  pellations,  which  men  have  ascribed  to  the  Deity,  are  not  in  his 

Divine  Essence ;  but  they  arose  fi-om  misconceptions  of  the  terms 
used  in  Scriptm-e,  to  express  the  different  orders  of  manifestations 
from  the  eternal  Source  of  Divine  intelligence,  and  these  have 
been  construed,  according  to  comparisons,  drawn  by  the  human 
mind,  between  corresponding  objects  in  time;  but  by  reason  of 
human  depravity,  and  the  want  of  true  light  and  revelation,  those 
objects  have  been  perverted,  and  with  them  every  true  attribute 
of  Deity. 

9.  As  Grod  is  eternal,  immortal  and  infinite ;  so  the  Divine 
Job.  xi.  7.  Essence  or  Being  cannot  be  comprehended,  but  by  the  revelation 
i^Tim.  VI.  ^£  ^^.^  Spirit,  and  by  the  things  that  are  made,  and  their  corres- 
Rom.  i.  20.  pondent  relations.    And  as  none  of  those  corresponding  attributes 

could  exist  but  from  a  first  cause  ;  so  it  is  proper  to  receive  the 
knowledge  and  contemplate  the  glory  of  the  invisible  first  cause 
through  those  corresponding  objects  that  visibly  exist. 

10.  In  the  same  sense  that  Grod  received  the  attribute  of 
Creator  from  the  existence  of  creation;  so  the  Creator,  in  the 
sense  of  mankind,  received  the  attribute  of  Father,  from  the  ex- 
istence of  the  first  man,  who  was  called  the  Son  of  God,  in  the 

Luke  111.      natural  creation.     Nor  could  such   an  attribute  as  Redeemer, 
See  Jer.      ever  have  existed  in  the  mind  of  man,  had  not  man  become  a 

xxsi.  11.  ,.        ,      -I. 

captive  to  his  enemy. 

11.  Then,  as  nothing  can  exist  without  its  correspondent  re- 
lation, and  the  attributes  of  God  are  so  evident  from  the  inva- 
riable union  of  things  in  the  natural  creation,  and  as  the  new  and 
spiritual  creation  was  intended  to  display  the  glory  of  God  in  a 
superior  manner ;  therefore,  it  will  be  proper  here,  to  consider 
the  union  and  correspondence  of  the  different  parts  of  the  new 
creation,  by  which  .the  divine  perfections  are  most  eminently  dis- 
played. 

12.  It  hath  been  observed,  that  the  perfection  and  glory  of 
the  natural  creation  was  not  completed  until  the  woman  was 
taken  out  of  the  man,  and  placed  in  her  proper  order.  Whatever 
essential  glory  man  might  have  possessed,  yet  it  could  not  have 
been  declarative,  so  long  as  he  existed  alone  ;  that  is,  it  could 
not  have  been  declared,  revealed  or  manifested,  without  a  suitable 
correspondent  object,  to  increase  or  augment  his  glory.     And, 

Mar. Bib.     therefore,   the  Lord  God  said:    It  is  not  good  that  the  man 
Gen.  n.  18.  gJiQyi^  ^g  alom ;  I  xoHl  make  him  a7i  helv  according  to  that 

help  as  be-  i  i  •   i     •      ,    r         Z.  • 

fore  him,      Order  which  IS  before  him. 

13.  Upon  the  same  principle  it  was  not  good  for  Christ  Jesus 
to  be  alone  in  the  glory  of  his  kingdom,  and  the  perfection  of 
that  victory  which  he  gained  over  the  spirit  and  power  of  the 
fall.  Nor  could  the  true  glory  of  what  he  gained  ever  have  been 
declared,  or  made  manifest,  without  a  co-respondent  object  united 
to  him  in  a  joint  relation. 


B.  VIII.  THE    CHURCH    OF   CHRIST.  387 

14.  Therefore,  as  the  first  man  was  not  without  the  woman,  t^HAP.  vi. 
nor  the  woman  without  the   man  in  the  natural  creation;  so 
neither  is  the  man  without  the  woman,  nor  the  woman  without 

the  man  in  the  Lord.  Man  cannot  exist  without  woman,  any 
more  than  father  can  exist  without  son.  Jesus,  in  the  first 
appearing,  did  not  exist  without  a  woman.  He  was  "made  of  a 
woman;"  and,  from  the  natural  and  visible  correspondence  be- 
tween man  and  woman,  he  received  the  attribute  of  man. 

15.  And  as  no  higher  order  of  woman  existed  than  natural,  he 
could  be  known  only  as  a  natural  man;  but  as  a  spiritual  man, 
and  one  standing  alone  in  the  beginning  of  a  new  and  spiritual 
creation,  he  could  not  be  revealed  or  known,  in  reality,  without 
a  spiritual  woman,  any  more  than  the  first  natural  man  could,  in 
reality,  have  been  declared  as  such,  when  God  created  male  and 
female,  two  in  one,  and  called  their  name  Adam,  in  the  day 
when  he  created  them. 

16.  As  the  natural  woman  could  not  exist  but  from  her  cor- 
respondent union  and  relation  to  the  first  man ;  so  neither  could 
a  spiritual  woman  exist  but  in  a  correspondent  union  and  relation 
to  a  spiritual  man  ;  and  each  must  receive  the  distinguishing  at- 
tribute of  man  or  woman  from  its  relation  to  the  other. 

17.  Then,  as  the  natural  woman  was  separated  from  the  man, 
and  placed  in  her  distinct  order  before  the  glory  and  perfection 
of  the  man  or  the  woman  could  be  displayed  ;  so  it  was  necessary 
in  the  work  of  redemption,  that  the  spiritual  woman  should  be 
taken  out  of  man,  and  placed  in  her  corresponding  order,  before 
the  perfection  and  glory  of  the  new  creation  could  appear. 

18.  The  man  Jesus,  through  the  medium  of  a  woman,  inherited 

the   seed  of  Abraham,   the  nature  of  human   depravity,   with  Heb.  u.  i6, 
which  he  entered  the  world,  and  in  all  things  was  made  like  unto  ^^^ 
his  brethren  ;  yet,  by  perfectly  following  the  divine  light,  he  was, 
in  every  sense,  taken  out  of,  separated  from,  and  placed  above  john  vhi. 
every  correspondent  attachment  to  all  that  was  carnal  in  woman,  29. 
which  came  by  the  fall. 

19.  And  by  the  energy  of  that  eternal  word,  which  he  received 
from  his  Father,  he  overcame  the  spirit  and  power  of  human  de- 
pravity, and  was  sanctified  and  set  apart  in  the  work  of  redemp- 
tion, as  the  first  born  in  the  new  creation.  And  by  that  word 
which  liveth  and  abideth   forever,   he  was  constituted   an  high 

priest  forever  over  the  household  of  Grod,  after  the  order  of  Mel-  Heb.vi  20. 
chisedec. 

20.  And  all  who  came  into  him,  that  is,  not  into  the  natural 
body  of  Christ  Jesus,  but  into  his  divine  nature,  were  in  him, 
and  by  him,  through  the  energy  of  that  same  eternal  word,  taken 
out  of  their  correspondent  relation  to  the  depravity  of  the  fall, 
and  constituted  the  spiritual  body  of  the  second  Adam,  compre- 
hending male  and  female,  as  the  body  of  Christ.     And  this  was 


388 


THE   PARENTAGE    OP 


B.  VIII. 


CHAP.  VI.  tiie  work  of  Christ  in  his  first  appearing,  to  make,  in  himself^  of 
twain  (i.e.  of  man  and  woman)  one  new  man;  so  making  peace. 


Eph.  ii.  15. 


2  Thess.  ii. 


Eph.  V.  ai, 
32. 


21.  Then  the  Church,  which  was  the  body  of  Christ  in  his  first 
appearing,  did  constitute  one  new  man,  consisting  of  man  and 
woman ;  but  that  body  alone  could  not  increase  and  multiply,  after 
the  order  of  the  new  covenant  (any  more  than  the  body  of  the  first 
male  and  female,  while  in  the  state  in  which  God  first  created 
them,  when  he  called  their  name  Adam)  until  the  spiritual 
woman  was  taken  out  of  the  spiritual  man,  and  placed  in  her  own 
proper  order  and  correspondent  relation  to  her  spiritual  head. 

22.  This  was  the  reason  why  the  Apostle,  speaking  of  Christ's 
second  appearing,  and  of  the  Church's  increase  in  that  day,  says : 
That  day  shall  not  come,  except  there  come  a  falling  away  first, 
and  that  man  of  sin  he  revealed,  even  the  mystery  of  iniquity. 
Hence,  it  follows,  beyond  all  contradiction,  that  the  work  of  re- 
demption was  not  yet  complete. 

23.  Therefore,  the  work  of  Grod,  in  the  first  mother  of  the  new 
creation,  was  to  reveal  the  mystery  of  iniquity  where  it  first 
entered,  and  to  separate  the  woman  from  her  correspondent  re- 
lation in  the  fiesh,  after  the  order  of  the  old  covenant,  and  to 
place  her  in  her  proper  order  as  a  spiritual  woman,  according  to 
the  new  covenant,  in  a  correspondent  relation  to  the  first  spiritual 
man. 

24.  As  it  was  by  the  revelation  of  Christ,  and  the  energy  of 
that  same  eternal  word  which  liveth  and  abideth  forever,  that  the 
woman  was  taken  out  of,  and  separated  from  her  correspondent 
relation  to  the  fallen  state  of  man,  and  made  a  spiritual  woman  ; 
so  in  her,  and  by  her,  the  glory  and  perfection  of  the  spiritual 
man,  Christ  Jesus  was  revealed. 

25.  It  was  only  by  the  spiritual  man,  Christ  Jesus,  and  her 
corresponding  relation  to  him,  that  she  could  receive  the  attribute 
of  spiritual  woman.  And  it  is  only  from  the  certain  existence  of 
sons  and  daughters,  or  spiritual  children,  that  those  who  begat 
and  brought  them  forth,  can  receive  the  attributes  of  father  and 
mother,  or  spiritual  parents.  So  that  if  the  son  has  a  correspond- 
ing relation  in  the  new  creation,  so  likewise  has  the  daughter. 

26.  It  is  not  to  be  understood  in  the  spiritual  work  of  G-od, 
that  one  natural  body,  either  of  man  or  woman,  is  either  taken 
out  of,  or  joined  to  another;  but  as  man  and  woman  are  terms 
used  to  express  the  joint  body  and  relation  in  the  natural  crea- 
tion of  man ;  so  they  are  used  in  regard  to  the  spiritual  work  of 
God. 

27.  To  this  spiritual  relation  the  Apostle  refers,  and  brings 
the  natural  as  a  figure  of  the  spiritual,  when  he  says.  For  this 
cause  shall  a  man  leave  his  father  and  mother,  and  shall  he 
joined  unto  his  wife,  and  they  two  shall  be  one  flesh.  And 
therefore,  as  the  very  essence  of  male  implies  also  the  female,  the 


B.  VIII.  THE   CHURCH    OF    CHRIST.  389 

same  applies  to  the  woman,  to  leave  mother  and  father,  and  be  chap,  vi. 
joined  to  her  corresponding  relation  in  the  same  spiritual  work. 

28.  This,  says  the  Apostle,  is  a  great  mystery ;  but  I  speak 
concerning   Christ  and  concerning  the  Church.     To  the  same 

thiDg  he  refers,  when  he  says.  He  that  is  joined  to  the  Lord  is  ^  ^or.  vi. 
one  Spirit.  And  from  such  a  union  and  correspondence,  arises 
the  substance  of  all  those  spiritual  attributes  in  the  new  creation, 
or  work  of  redemption,  such  as  the  bridegroom — the  bride,  the 
LamVs  ivife — brethren  and  sisters,  and  the  sons  and  daicghters 
of  God. 

29.  Hence    the   Apostle,    speaking   of   the   final  separation 
between  Christ  and  Belial,  light  and  darkness,  the  believer  and 
infidel,  saith.  Wherefore,  come  out  from  among  them,  and  be  ye  2Cor.  vi. 
separate,  saith  the  Lord,  and  touch  not  the  unclean  thing ;  and      ' 

I  will  receive  you,  and  will  be  a  Father  unto  you,  and  ye  shall 
he  my  sons  and  daughters,  saith  the  Lord  Almighty. 

30.  Then,  if  the  Church,  which  is  called  out,  and  separated 
from  the  unclean,  is  composed  of  sons  and  daughters,  they  must 
needs  have  both  a  father  and  mother,  and  these  must  be  the  first 
foundation  pillars,  and  joint  parentage  of  the  Church. 

31.  Therefore,  as  there  was  a  natural  Adam  and  Eve,  who 
were  the  first  foundation  pillars  of  the  world,  and  the  first  joint 
parentage  of  the  human  race ;  so  there  is  also  a  spiritual  Adam 
and  Eve,  (manifested  in  Jesus  and  Ann^  the  first  joint  visible 
Parentage)  who  are  the  first  foundation  pillars  of  the  Church,  and 
the  invisible  parentage  of  all  the  children  of  redemption.  And 
as  the  world,  truly  and  properly,  proceeds  from  father  and 
mother,  in  the  line  of  generation ;  so  the  Church  as  truly  and 
properly  proceeds  from  father  and  mother  in  the  line  of  regenera- 
tion. 


390  TYPES   AND   PROPHECIES   FULFILLED   IN       B.  VIII. 


CHAPTER  VII. 

TYPES    AND    PROPHECIES    FULFILLED    IN   THE    TWO    FOUNDA- 
TION   PILLARS. 

CHAP.  The  work  of  Redemption,  being  spiritual,  could  not  be  usbered 
^"'  in  with  such  ocular  evidence  to  the  natural  man,  as  accompanies 
the  changes  in  the  things  of  nature ;  neither  was  man  formed  to 
be  influenced  solely  by  such  kind  of  evidence. 

2.  But  as  man  is  a  natural  creature,  endowed  with  a  spirit  and 
rational  faculties,  therefore  the  spiritual  work  of  Grod  must  be 
exhibited  in  a  spiritual  light ;  and  although  the  natural  eyes  may 
often  be  the  medium  through  which  the  truth  of  natural  things 
is  conveyed  to  the  mind,  yet  it  must  be  the  mind,  and  not  the 
natural  eyes,  that  receives  the  conviction  of  its  truth  and  reality. 

o.  And  as  the  new  creation  was  to  have  respect  to  the  soul  and 
spirit  of  man,  it  is  only  by  the  spirit  that  the  work  itself  can  be  dis- 
covered in  its  true  nature ;  and  therefore  the  evidence  by  which 
it  is  discovered,  is  addressed  to  the  mind,  and  not  to  the  bodily 
senses. 

4.  A  Saviour  was  born  for  souls  that  were  lost  in  their  sins, 
and  only  such  as  were  absolutely  saved,  could  know  or  rightly 
name  him ;  and  unto  such  as  were  waiting  for  redemption  in  the 
latter  day,  Christ  was  to  appear  the  second  time  without  sin,  and 
none  but  such  could  possibly  know  him,  or  give  him  his  true  and 
just  titles. 

5.  And  nothing  could  possibly  recommend  him  to  the  mind  of 
man,  with  greater  evidence,  than  his  first  giving  them  types, 
figures,  prophecies,  and  visions,  of  his  future  appearance,  and 
then  coming  in  such  a  manner  as  expressly  to  fulfil  them,  and  to 
render  any  other  fulfilment  of  them  absolutely  impossible :  this 
we  certify  has  been  the  case, 

6.  And  when  those  types  and  prophecies  are  stated,  with  their 
true  accomplishment,  the  matter  may  be  at  once  decided,  that 
such  as  do  not  acknowledge  Christ  in  his  second  appearing,  must 
either  deny  the  truth  of  the  Scriptures,  or  they  are  not  looking 
for  redemption,  but  are  in  pursuit  of  some  other  object  that  has 
blinded  their  imderstanding. 

7.  We  have  already  shown  the  similitude  between  the  first  and 
second  Adam,  in  a  number  of  particulars,  which  prove  that  the 
second  Adam  could  not  be  the  antetype  of  the  first,  short  of  ex- 
isting as  spiritual  male  and  female,  being  both  male  and  female  in 
a  spiritual  sense. 


B.  VIII. 


THE  TWO   FOUNDATION   PILLARS. 


391 


8.  And  as  the  Apostle  expressly  affirms  that  the  first  Adam  is 
the  figure  of  him  who  teas  to  come,  it  cannot  be  denied,  that  he 
who  was  to  come,  should  be  male  and  female,  unless  it  be  denied 
that  he  who  was  the  figure,  was  male  and  female  in  the  day  that 
he  was  created.  . 

9.  The  same  remark  will  apply  to  every  other  person  who  was 
chosen  as  a  type  of  Christ.  So  that  the  woman  must  appear  in 
Christ,  in  her  proper  order  and  lot ;  unless  the  utmost  violence 
is  used  in  distorting  the  natural  similitude,  and  forcing  her  out 
of  her  proper  place  there,  and  consequently  from  her  just 
and  equal  correspondent  union  and  relation  in  the  work  of  re- 
demption. 

10.  Volumes  might  be  written  on  this  subject,  were  it  neces- 
sary to  trace  out  the  correspondence  between  the  shadow  and  the 
substance  in  every  particular.  However,  the  present  work  will 
not  admit  of  enlarging ;  and  such  as  are  in  any  measure 
acquainted  with  the  Scriptures,  and  really  desire  the  truth,  will 
be  able  to  make  the  application,  from  the  slightest  comparison. 

11.  As  figures  or  similitudes  come  the  nearest  to  the  natural 
understanding,  we  shall  first  notice  a  few  particular  things,  by 
which  Christ  was  represented ;  and  next,  a  few  leading  prophecies, 
which  may  serve  as  a  key  to  all  the  rest. 

12.  Abraham  and  Sarah  (whose  names  signify  great  father, 
and  princess  of  multitude)  were  particular  figures  of  Christ  in 
his  first  and  second  appearing,  inasmuch  as  Christ  the  promised 
seed  was  called  in  Isaac,  their  joint  issue,  who  was  begotten  by 
promise,  in  which  Sarah  was  jointly  and  inseparably  included 
with  Abraham. 

1.3.  The  same  may  be  said  of  Isaac  and  Rebekah,  Jacob  and 
Rachel.  Hence  the  Apostle  speaks  of  the  f^iale  as  well  as  the 
male,  when  he  mentions  the  patriarchs  as  types  of  Christ.  And 
had  not  Sarah,  Rebekah,  and  Rachel,  conceived  by  faith,  and  in 
the  line  of  one  promise^  the  posterity  of  the  Patriarchs,  in  point 
of  figurative  goodness,  would  not  have  been  distinguished  from 
the  rest  of  mankind. 

14.  So  that  the  only  distinguishing  goodness  that  ever  was,  or 
can  be  manifest  on  this  earth,  has  first  come  in  the  natural  order 
through  woman's  conceiving  according  to  promise.  And  there- 
fore, whoever  denies  this,  must  deny  the  distinction  between  the 
seed  of  Hagar  and  Sarah,  of  Leah  and  Rachel,  and  either  suppose 
that  the  Patriarch,  including  the/ree  looman  was  a  type  of  Christ, 
without  any  regard  to  his  seed,  or  that  he  was  no  type  at  all. 

15.  Moses  also,  in  his  mission  for  Christ,  was  an  eminent  type 
of  Christ's  first  and  second  appearing:  A  prophet,  said  he,  vnll 
the  Lord  your  God  raise  up  unto  you,  like  unto  me,  him  shall 
ye  hear.  Many  striking  things  wherein  Moses  resembled  Jesus, 
this  Prophet,  have  been  stated  by  many  writers. 


CHAP. 
VII. 


Rom.  V.  43. 


See  Gen. 
XXX.  23.  24. 
xlix.  ':2-27. 


Ads,  iii. 
22. 


392 


TYPES   AND   PROPHECIES   FULFILLED   IN      B.  VIII. 


CHAP. 
VII. 


Heb.  vii.  7. 
14. 


Heb  X,  1. 


Exodus, 
xxxi.  IS,  & 
xxxii.  IG, 
10. 


16.  But  the  most  important  similitude,  was  his  being  raised 
up  to  deliver  Israel,  from  the  bondage  of  Egypt;  a  most  striking 
figure  of  Jesus  Christ  delivering  his  people  from  the  worse  than 
Egyptian  bondage  of  this  world.  Yet  Moses,  in  the  order  of 
his  work,  could  not  be  a  perfect  type  of  Jesus  Christ:  but  many 
other  similitudes  were  necessarily  shown  under  the  Law  to  com- 
plete the  typical  representation  of  the  Messiah  and  his  work. 

17.  One  in  particular,  may  be  mentioned,  in  connection  with 
him.  Zipporah,  in  forsaking  her  own  people,  and  her  father's 
house,  and  following  Moses,  suffering  in  the  perils  and  toils  of 
the  wilderness,  while  journeying  to  the  promised  land,  and  thus 
becoming  conjoined  to  him  as  it  were  a  mother  to  Israel,  was  an 
eminent  type  of  the  chosen  female,  who  forsook  her  own  people 
and  her  father^  s  house,  and  followed  Jesus  Christ,  through  the 
sufferings,  perils,  and  toils  of  the  w'ilderness  of  this  world,  for  the 
kingdom  of  heaven's  sake,  and  thus  became  conjoined  with  him, 
the  Mother  of  the  spiritual  Israel. 

18.  The  Lord  seeth  not  as  man  seeth.  Jesus,  in  whom  Christ 
first  appeared,  "  was  reckoned  from  Judah,  of  which  tribe 
Moses  spake  nothing  concerning  priesthood."  Thus  the  priesthood 
was  changed,  and  Christ  came  out  of  their  sight ;  and  thus  he 
went  away  ;  and  so  in  like  manner,  must  he  come  again. 

19.  The  truth  is,  Christ  cometh  not  by  observation,  first  nor 
last ;  neither  lo  here,  nor  lo  there,  from  this  tribe,  nor  that  tribe ; 
but  by  being  revealed  and  made  manifest  in  his  true  character, 
according  to  the  types,  promises,  prophecies,  and  visions  of  his 
appearing,  which  Grod  has  given  from  age  to  age,  and  from  time 
to  time. 

20.  Not  only  typical  persons,  both  male  and  female,  were 
maiiy,  but  numer(j|is  typical  things,  in  the  order  of  tioo,  were 
exhibited  throughout  the  law  and  the  Prophets.  The  law  was  a 
shadow  of  good  things  to  come  ;  and  in  the  most  striking  particu- 
lars, pointed  out  two  dispensations  of  the  appearing  of  Christ. 

21.  The  first  appearing  of  Christ,  and  the  great  apostacy 
which  followed,  was  signified  by  the  two  first  tables  of  the  cove- 
nant, upon  which  the  law  of  Grod  was  written.  The  tables  loere 
written  ivith  the  finger  of  God — and  the  tables  were  the  tuork  of 
God,  and  the  writing,  was  the  ivritiiig  of  God,  grave??,  upon 
the  tables.  These  prefigured  the  revelation  and  the  law  of  God, 
given  to  Christ  Jesus,  who  was  neither  begotten  nor  born  after 
the  flesh,  nor  by  the  will  of  man,  but  by  the  power  of  God. 

22.  These  two  tables  were  broken  in  pieces,  as  they  approached 
nigh  unto  the  camp  of  Israel,  by  reason  of  idolatry.  So  the 
truth  was  trodden  under  foot,  and  the  power  of  the  holy  people 
scattered,  by  the  setting  up  of  a  false  worship  after  the  Apostles' 
days,  although  the  kingdom  of  heaven  had  come  nigh  unto 
them. 


B.  VIII. 


THE   TWO   FOUNDATION   PILLARS. 


393 


23.  Then,  after  the  first  tables  were  broken,  the  Lord  said     ^yf^- 

unto  Moses,  Hew  thee  two  tables  like  7mto  the  first ;  and  I  will  

write  upon  the  tables  the  words  that  were  in  the  first  tables,  Exodus, 
whicli  thou  brakest. 

24.  Which  signified,  that  the  revelation  of  God  in  Christ's 
second  appearing,  should  be  given  to  one  who  was  begotten  and 
born  after  the  flesh,  in  the  common  course  of  nature.  And  as  God 
wrote  in  the  second  tables,  the  same  words  that  were  in  the^^rs?,  it 
signified  that  the  work  of  Christ's  second  appearing,  should  be 
built  upon  the  foundation  of  his  first  appearing,  and  that  the 
work  (rf  both  should  be  united  in  oiie,  and  under  the  inspiration 
of  o7ie  Spirit. 

25.  The  tabernacle  also,  was  a  striking  figure  of  the  manifes- 
tation of  Christ,  It  was  separated  by  a  vail  in  two  apartments, 
the  holy  and  most  holy,  which  is  also  called  the  sanctuary.  The 
tabernacle  was  movable,  and  typified  the  tabernacle  of  human 
nature,  in  which  Christ  first  appeared ;  it  also  typified  the 
Church  of  his  first  appearing,  which  was  movable  from  place  to 
place,  and  was  not  abiding;  and  the  two  dispensations  of  his 
work,  in  his  first  and  second  appearing,  were  signified  by  those 
two  apartments. 

26.  "  The  priests  went  always  into  the  first  tabernacle,  accom-  Heb.  ix.  6, 
plishing  the  service  of  God :  but  into  the  second  went  the  high  ^• 
priest  alone  once  a  year,  not  without  blood,  which  he  ofi'ercd  for 
himself,  and  for  the  errors  of  the  people :   The  Holy  Spirit  this 
signifying,  that    the  way  into  the  holiest  of  all  was  not  yet 

made  manifest,  lohile  the  first  tabernaclewas  yet  standing^ 

27.  And  this  further  signified,  that  Christ  could  not  make  his 
second  appearing,  to  establish  his  Church  without  spot  or  wrinkle, 
while  the  visible  order  of  the  then  Gospel  Church  was  yet  stand- 
ing :  and  as  the  second  temple  was  built  after  the  pattern  of  the 
first,  so  the  Church  is  properly  the  antetype  of  the  temple  in  its 
completed  order. 

28.  The  Apostle,  speaking  also  of  those  things  within  the  vail, 

says,  of  which  we  cannot   now  speak  particularly.     The  true   Heb.  ix  5. 
reason  why  the  Apostle  could  not  speak  particularly  of  that  part, 
was,  that  it  had  not  yet  received  its  accomplishment. 

29.  Jesus,  in   the  first   appearing  of  Christ,  when  anointed 
with  his  Spirit,  was  the  true  antetype  of  the  first  part  of  the  ta- 
bernacle; and,  when  his  work  was  finished,  the  vail  of  the  second  Mat.  xxvii. 
temple  was  rent  in  twain  from  the  top  to  the  bottom  :  which  sig-  ?J-  \^^q 
nified  the  entrance  of  Jesus  Christ  into  the  holiest  of  all,  through  Heb.  x.  20. 
the  vail,  to  prepare  the  way  for  Christ's  second  appearing,  in 

which  he  would  reveal  the  order  of  the  second  tabernacle,  when 
the  vail,  that  is  to  say,  thefiesh,  should  be  taken  away. 

30.  Therefore,  as  Jesus  Christ  is  revealed  in  the  second  part 
of  his  manhood,  and  has  completed  the  order  of  God  pertaining 

26 


394  TYPES    AND   PROPHECIES    FULFILLED    IN      B.  VIII. 

CHAP.     iQ  i]jQ  -vvork  of  redemption,  we  may  take  gome  further  notice  of 

■ —  those  things  iu  the  tabernacle,  by  which  the  true  order  of  God 

was  particularly  typified. 

31.  The  tabernacle,  including  the  holy  and  most  holy  places, 
was  in  length  thirty  cubits,  in  breadth  ten  cubits,  and  in  height 
ten  cubits,  and  the  vail  or  partition,  made  twenty  cubits  for  the 
holy  place,  and  ten  for  the  viost  holy.  So  that  the  first  sanctuary 
was  oblong,  not  perfect  in  its  order.  But  the  most  holy  was 
four-square ;  the  length  and  breadth,  and  height  of  it  were  equal. 
Yet  the  latter  was  only  separated  from  the  former  by  a  vail,  and 
the  former  was  preparatory  to  the  latter. 

32.  Within  the  vail,  was  the  ark  of  the  covenant,  the  length 
of  which  was  two  cubits  and  a  half,  the  breadth  one  cubit  and  a 
half,  and  the  height  one  cubit  and  a  half.  And  upon  the  sides 
were  tivo  staves  to  bear  the  ark,  and  these  staves  were  not  to  be 
taken  away  from  it. 

33.  And  in  the  ark  were  put  the  two  tables  of  the  covenant. 
And  over  the  ark  was  the  mercy-seat  of  pure  gold.  And  upon 
the  ends  of  the  mercy-seat,  were  two  cheruhims  of  beaten  gold, 
and  their  wings  were  stretched  on  high,  so  that  they  covered  the 
mercy-seat  with  their  wings. 

Ex.xxv.  34.  Thus  the  Lord  said  unto  Moses,  "  In  the  arh  thou  shall 

put  the  testimony  that  I  shall  give  thee :  and  there  I  will  meet 
with  thee,  and  I  will  communewith  thee  from  above  the  mercy- 
seat, /y-owz  hetioeen  the  tioo  cherubims  which  are  upon  the  ark  of 
the  testimony." 

35.  These  things  were  patterns  of  things  in  the  heavens,  but 
they  were  not  the  heavenly  things  themselves :  They  were  given 
of  God.  to  show  forth  his  unchangeable  purpose,  in  the  order  and 

Heb.viii.5.  work  of  man's  redemption:  for  see,  said  he  to  Moses,  that  thou 
make  all  things  according  to  the  "pattern  showed  to  thee  in  the 
mount. 

36.  The  testimony  of  the  covenant,  being  engraven  by  the 
finger  of  God  in  the  txvo  tables  of  stone,  typified  the  new  cove- 
nant written  in  the  hearts  of  the  two  first  Heirs  of  this  everlasting 
covenant.  The  mercij-seat  upon  the  ark  over  the  testimony,  and 
between  the  cherubims,  typified  the  place  of  God's  residence  and 
throne,  in  the  midst  between  the  two,  the  man  and  woman 
anointed  with  the  holy  Spirit  of  Christ. 

37.  The  testimony  of  the  covenant,  being  written  in  the  two 
tables,  and  concealed  under  the  mercy-seat,  typified  the  invisible 
law  and  revelation  of  God  upon  which  the  Church  is  built ;  and 
the  visible  administration  of  that  law  and  testimony  by  two,  was 
typified  by  the  two  cherubims. 

38.  These  two  cherubims  were  of  wrought  gold,  of  beaten 
vjork,  "beaten  out  of  one  piece,"  which  signified  that  they  pro- 
ceeded from  the  one  pure  Spirit  of  Christ,  manifested  in  the  order 


B.  VIII.  THE   TWO    FOUNDATION    PILLARS.  396 

of  two,  male  SLud  female,  and  thus  representing  the  original  order      chap. 
of  that  Divine  Spirit  from  which  they  proceeded,  they  being  of  ' 

beaten  work,  was  figurative  of  the  mortification  and  sufferings, 
which  the  two  anointed  ones,  in  Christ's  first  and  second  appear- 
ing, were  to  pass  through,  in  order  to  prepare  them  for  the  work 
whereunto  they  were  anointed. 

39.  Their  being  placed  on  the  two  ends  of  the  mercy-seat,  and 
their  faces  looking  towards  each  other,  and  towards  the  mercy- 
seat,  their  wings  touching  each  other,  signified  the  unity  of  the 
two  anointed  ones,  looking  towards  the  perfection  of  the  divine 

work  in  the  merciful  displays  of  salvation,  by  the  laws  and  work  seeEze. 
of  purity  and  holiness  among  mankind.     Their  wings  being  spread  chap,  i  Sc 
out  071  high,  covering  the  mercy-seat,  signified  that  their  whole 
work  was  in  mercy  to  raise  souls  heavenward. 

40.  As  gold  is  tried  and  purified  by  fire,  and  wrought  under 

a  hammer ;  so  the  Spirit  and  word  of  God  is  both  a  fire  and  a  .X"  "*"■ 
hammer,  by  which  all  things  must  be  tried  and  wrought,  that 
will  ever  stand  in  God's  spiritual  building. 

41.  Solomon's  temple,  which  was  the  brightest  figure  of  the 
spiritual  house  of  God  that  ever  was  presented  to  the  human  eye, 
consisted  of  two  parts,  the  holy  and  the  most  holy  ;  representing 
the  Church  of  Christ  in  his  first  and  second  appearing,  in  a  more 
striking  manner  than  it  had  been  represented  by  the  tabernacle. 

42.  The  whole  length  of  the  temple  was  sixty  cubits,  in  breadth 
twenty  cubits,  and  in  height  thirty  cubits ;  and  the  7nost  holy 
within  the  temple,  was  again  four-square,  being  twenty  cubits 
each  way ;  its  length  and  breadth  and  height  were  equal. 

43.  The  cherubims  in  the  most  holy  place  of  the  temple,  were 
each  ten  cubits  in  height,  of  one  measure  and  of  one  size:  and 
the  wing  of  the  one  cherub  touched  the  wall  of  the  house  on  one 
side,  and  the  wing  of  the  other  touched  the  wall  on  the  other 
side ;  and  their  wings  touched  each  other  in  the  midst  of  the 
house  ;  and  the  mercy-seat  was  placed  between  the  two  cherubims. 

44.  These  things  represented  the  extent  of  Christ's  dominion  Psai  uxii. 
on  both  sides,  in  man  and  woman,  vlb  from  sea  to  sea,  and  showed  ij,''!"].*^" 
the  correspondent  relation  in  the  two  anointed  ones,  between 

whom  is  placed  the  testimony  and  the  covenant  of  everlasting 
life,  where  mercy  and  truth  are  met  together,  and  righteousness 
and  "peace  kiss  each  other. 

45.  Besides  these  figures  in  the  most  holy  place,  ttoo  pillars 
were  also  reared  up  in  the  porch  of  the  temple ;  the  first  was 
called  Jachin,  i.e.  he  that  strengthens  and  makes  stedfast ;  and 
the  second  was  called  BOAZ,  i.e.  in  strength.  So  that  when  the 
temple  was  finished,  it  could  not  be  entered  but  between  iivo. 
Thus,  Christ  in  his  first  appearing,  was  a  pillar,  strong  and  iffiugs, 
steadfast ;  and  his  second  appearing  was  in  the  strength  of  the  ^"'  ^^' 
first. 


390  TYPES   AND    PROPHECIES   FULFILLED   IN      B.  VIII. 

CHAP.  46.  It  is  also  attested,  in  ancient  records,  that  the  entrance 

"       into  the  temple  was  by  a  door,  on  the  right  hand  post  of  which, 

was  written.  Father ;    and  on  the  left  hand  post,  Mother.     So 

that  the  temple  could   be  entered  only  by  going   between  the 

two. 

47.  Thus,  typical  persons  and  typical  things,  in  the  most 
striking  particulars,  evidently  show  the  purposes  of  God,  in  regard 
to  the  order  of  the  spiritual  work  in  Christ,  to  be  in  the  order  of 
two  dispensations,  and  by  two  anointed  ones  ;  which,  beyond  all 
reasonable  dispute,  have  had  the  beginning  of. their  accomplish- 
ment, and  have  been  confirmed  by  many  infallible  proofs ;  first 
through  Christ  Jesus,  and  in  the  Church  which  he  established  at 
his  first  appearing;  and  second  through  Mother  Ann,  and  in  the 
Church  which,  through  her,  was  established  in  this  day  of  Christ's 
second  appearing. 

48.  But  to  these  types,  no  antetype  can  be  found  in  the  anti- 
christian  world:  for  they  have  rendered  every  comparison  de- 
fective, by  excluding  the  woman  from  her  proper  lot  and  order  in 
Christ,  and  from  her  joint  and  correspondent  relation,  and  true 
heirship  in  the  work  of  redemption. 

49.  This  appears  evident  from  their  doctrine  of  three  distinct 
personalities  in  the  Diety,  all  in  the  masculine  gender :  First, 
the  Father  ;  second,  the  Son ;  and  third,  the  Holy  Ghost ;  He 
proceeding  from  Father  and  So7i,  from  everlasting,  without  the 
attribute  of  either  Mother  or  Daughter.  To  complete  their 
heterogeneous  system,  they  unite  two  distinct  and  contrary 
natures  in  the  Son  of  God;  and  finally  look  for  the  mystery  of 
God  to  be  finished  in  the  odd  number  of  three  males. 

50.  Where  is  there  any  similitude,  which  applies  to  this  human 
invented  scheme,  among  any  of  the  works  of  God,  either  in 
heaven  or  on  earth  ?  Where  is  there  any  type  or  shadow,  vision 
or  prophecy,  of  things  animate  or  inanimate,  that  ever  God  gave, 
from  the  creation  of  the  first  man,  through  all  the  Law  and  the 
Prophets,  down  to  the  present  day,  that  bears  any  relation  to 
such  an  unnatural,  unscriptural,  and  inconsistent  proposition  of 
attributes,  without  their  corresponding  relations?  And  where 
then  is  the  correspondent  cause  of  the  ^oomaii's  existence. 

51.  But  we  can  testify  of  a  truth,  that  Christ  has  verily  ful- 
filled the  Scripture  types,  in  such  a  manner,  that  they  can  never 
be  fulfilled  by  any  thing  else,  while  the  world  stands:  And  the 
more  reasonable  and  unprejudiced  the  mind  of  man  becomes,  the 
more  exactly,  in  every  particular,  will  those  figures  appear  to 
have  their  accomplishment  in  the  spiritual  Father  and  Mother  of 
the  true  children  of  promise. 

52.  We  might  further  observe,  that  the  same  things  were 
shadowed  forth  under  the  Law  by  typical  ceremonies;  among 
which  the  two  goats  for  the  expiation  of  sin,  is  very  pointed. 


B.  VIII.  THE   TWO   FOUNDATION   TILLARS. .  397 

Two  goats  were  chosen,  and  presented  before  the  Lord,  to  make     ^^rt^' 
atonement  for  the  whole  congregation  of  Israel.  " 

53.  The  first  was  taken  by  lot  and  slam,  and  the  blood  of  it  ^'*^*^*"- 
taken  within  the  vail  to  make    an  atonement,  which    typified 
Jesus  Christ,  who  died  on  account  of  the  sins  of  the  world,  having 

been  born  into  its  sinful  nature,  and  by  sacrificing  it  and  dying 
thereto,  rose  out  of  it,  and  entered  into  the  holiest  of  all,  that  is, 
into  heaven  itself,  through  the  vail,  which  was  his  flesh ;  and  thus 
made  an  atonement  for  all  who  would  sacrifice  that  nature  as 
he  had  done. 

54.  Afterwards  the  high  priest  returned,  typifying  a  return    iTim.ii. 
of  the  spirit  -power  and  authority  of  the  Divine  High  Priest,  to  ^^' 
take  away  sin,  in  the  final  appearing   of  Christ,  when  all  the 
iniquities  and  transgressions  of  the  children  of  Israel  were  con- 
fessed over  the  head  of  the  scape-goat,  and  taken  away  into  a 

land  not  inhabited. 

55.  The  Holy  Spirit  thus  signifying,  that  sin  could  never  he  Heb.  is.  8. 
Unally  taken  away,  by  all  the  blood  that   could  be  shed,  until 

Christ  should  come  in  the  flesh  of  woman,  to  destroy  and  take 
away  sin  from  where  it  first  entered ;  and  therefore,  the  full  and 
perfect  order  of  confessing  sin,  once  for  all,  was  never  established 
until  Christ's  second  appearing. 

56.  In  Christ's  first  appearing,  Jesus  died  for  and  to  the  sins 
of  the  world ;  but  there  was  none  who  remained  in  a  joint  and 
corresponding  relation  and  equality  with  him,  to  receive  the  con- 
fession, and  to  bear  them  away.  And  therefore  the  first  gift  and 
revelation  of  God  through  Mother,  for  the  final  expiation  of  sin, 
was  a  full  and  final  confession  of  sins,  and  a  full  salvation  from 
all  sin  as  the  consequence. 

57.  So  that  in  the  first  and  second  appearing  of  Christ,  both 
in  the  man  and  in  the  woman,  the  figure  of  the  two  goats  was 
perfectly  fulfilled,  and  which  never  was,  nor  can  be  fulfilled  in 
any  thing  else. 

58.  It  is  worthy  of  special  remark  that  the  last  standing  law 
given  by  Moses,  which  represented  a  spiritual  work,  was  a  sacri- 
fice in  the  line  of  the  female.  The  waters  of  purification  were  to 
be  made  of  the  ashes  of  a  red  heifer  "put  into  running  water." 
This,  after  a  practical  confession  to  the  priest,  was  to  be  used  by 
him,  to  sprinkle  and  purify  all  persons  and  things  whatever,  that 
were  counted  unclean,  under  the  law ;  and  no  sacrifice,  nor  pass- 
ing through  the  fire,  could  finally  cleanse  any  thing  under  the  Num.  ch. 
law  without  the  application  of  this  purifying  water  This  was  a  ^i%3 
statute  to  Israel  forever. 

59.  How  clearly  does  this  prefigure  that  it  must  be  by  confes- 
sion, and  the  application  of  the  same  purifying  sufierings,  and 
baptism  of  the  holy  waters  of  life,  which  the  first  redeemed 
female  passed  through,  that  can  finally  take  away  sin;  for  the 


398  TYPES   AND   PROPHECIES   FULFILLED   IN,    &C.      B.  VIII. 

CHAP,     heifer  being  red,  and  passing  through  both  fire  and  water,  signi- 
'       fies  that  it  is  by  the  fire  of  tribulation,  the  waters  of  repentance, 
and  the  washing  of  regeneration,  that  all  this  is  effected;  so  that 
sin  could  never  be  finally  cleansed  from  the  soul  until  the  Dis- 
pensation of  the  female. 

60.  As  this  was  the  finishing  type  of  the  figurative  work  of  the 
law,  to  prepare  the  people  to  enter  the  sanctuary ;  so  the  sub- 
stance is  the  finishing  spiritual  work  of  the  Gospel,  to  prepare 
souls  for  the  heavenly  state. 
Num.  X.  9-       61.  To  tbese  typical  things  may  be  added  the  two  silver  trum- 
^^  'pets,  wbich  the  Lord  commanded  Moses  to  make,  of  one  whole 

piece,  and  which  were  to  be  used  among  the  children  of  Israel  on 
occasion  of  assembling  themselves  together  in  separate  assemblies ; 
in  their  journeyings,  and  in  their  wars  with  their  enemies ;  on 
gathering  together  the  whole  congregation  to  the  tabernacle ;  and 
on  all  such  important  occasions  they  were  to  be  a  memorial  before 
God,  and  an  ordinance  forever  througho^tt  their  generation's. 

62.  These  iivo  trumpets  were  also  typical  of  the  two  dis- 
pensations of  the  Gospel,  or  Christ's  first  and  second  appearing. 
The  Gospel  or  testimojiy  of  Jesus  is  compared  to  a  trumpet. 
In  the  first  appearing  of  Christ,  the  first  Gospel  trumpet  was 
sounded;    and  in  his  second  appearing,  the  second  trumpet  is 

Joel,  ii.  1.  sounded,  which  is  called  the  last  trumpet — by  which  the  alarm 
is  sounded  in  God's  holy  mountain,  and  by  which  the  Gospel  of 
salvation  is  sounded,  and  the  gathering  together  unto  Christ  is 
effected.  These  are  also  typical  of  the  trumpets  of  the  everlast- 
ing Gospel,  which  will  be  sounded  to  a  lost  world,  both  by  male 
and  female  Gospel  heralds. 

63.  Thus,  were  it  necessary,  it  might  be  shown  wherein  the 
whole  typical  and  ceremonial  law  has  its  full  and  final  accom- 

isa.  vui.  20.  piighment  in  the  second  appearing  of  Christ,  To  the  Law  and 
to  the  testimony  of  the  Prophets ;  if  they  speak  7iot  according  to 
this  word,  it  is  because  there  is  no  light  in  them. 


B.  VIII.  PROMISES   FULFILLED   IN,   &0.  399 


CHAPTER  VIII. 

PROPHECIES   AND   PROMISES    FULFILLED    IN    THE    PARENTAGE 
OF    THE    NEW    CREATION. 

The  prophecies  concerning  the  two  foundation  pillars  iu  the  work  chap. 
of  redemption,  are,  to  the  mind  that  is  in  any  degree  spiritual,  ^^^^' 
still  more  plain,  copious  and  conyineing,  than  the  types  and 
shadows  given  in  the  Law.  "Were  we  to  bring  all  that  the  Pro- 
phets have  uttered  on  this  particular  subject,  and  to  state  every 
thing  in  its  proper  light  of  correspondence,  a  large  volume  would 
contain  but  a  very  small  portion.  A  few  particulars,  however, 
are  necessary  to  be  noticed  at  this  time. 

2.  David,  by  the  spirit  of  prophecy,  in  the  forty-fifth  Psalm, 
speaks  expressly  of  the  male  and  the  fern-ale,  in  Christ's  first  and 
second  appearing,  in  the  following  words:  "My  heart  is  inditing 
a  good  matter :  I  speak  of  the  things  which  I  have  made  touch- 
ing the  King :  my  tongue  is  the  pen  of  a  ready  writer.  Thou 
art  fairer  than  the  children  of  men :  grace  is  poured  into  thy 
lips:  therefore  God  hath  blessed  the  forever." 

3.  "  Gird  thy  sword  upon  thy  thigh,  0  most  Mighty,  with  thy 
glory  and  thy  majesty.  And  in  thy  majesty  ride  prosperously, 
because  of  truth,  and  ?neehness,  and  righteousness  ;  and  thy  right 
hand  shall  teach  thee  terrible  things.  Thine  arrows  are  sharp  in 
the  hearts  of  the  King's  enemies  ;  whereby  the  people  fall  under 

thee.     Thy  throne,  O  God,  is  forever  and  ever :  the  sceptre  of  Heb.  i.  3. 
thy  kingdom  is  a  right  sceptre.'''' 

4.  This  has  long  been  applied  to  Jesus  Christ,  the  Son  of 
God ;  but  this  is  not  all :  as  distinct  a  character  relating  to  the 
Daughter,  as  the  first  in  the  line  of  the  female  is  evidently  de- 
scribed, as  follows  : 

5.  "King'sdaughters  were  among  thy  honorable  women.    Upon  Psai.xiv.9, 
thy  right  hand  did  stand  the  Queen  in  gold  of  Ophir.     Hearken, 

O  daughter,  and  consider,  and  incline  thine  ear ;  forget  also, 
thine  oion  people,  and  thy  father'' s  house;  so  shall  the  King 
greatly  desire  thy  beauty :  for  he  is  thy  Lord ;  and  worship 
thou  him.  And  the  daughter  of  Tyre  shall  be  there  with  a  gift: 
even  the  rich  among  the  people  shall  entreat  thy  favor." 

6.  "  The  king''s  datighter  is  all  glorious  within  ;  her  clothing 
is  of  wrought  gold.  She  shall  be  brought  itnto  the  king  in  rai- 
ment of  needle  work :  the  virgins,  her  companions  that  folloio 
her,  shall  be  brought  unto  thee ;  with  gladness  and  rejoicing 
shall  they  he  brought :  they  shall  enter  into  the  Mng''s  palace, 
histead  of  thy  fathers,  shall  be  thy  children,  %ohom  thou  mayest 


400 


PROMISES   FULFILLED   IN 


B.  VIII. 


CHAP. 

VIII. 


I  will  make  thy  name  to  be  re- 
therefore  shall  the  peojile  praise 


Isa.  ix.  6. 


Jer.  xxiii. 
5,6. 


ch.  xxxiii. 
14-16. 


make  princes  in  all  the  earth. 
membcred  in  all  generations  : 
thee  for  ever  and  ever.'''' 

7.  As  it  is  sufficiently  evident  that  tbe  prophecy  concerning 
the  So?i,  alluded  to  a  particular  person,  and  not  to  any  collective 
body  called  the  Church ;  so  it  is  as  evident,  that  the  Daughter 
must  have  as  particular  allusion,  and  so  must  her  children,  the 
virgins,  her  companions  that  follow  her. 

8.  And  as  the  one  was  to  be  a  child  horn,  a  son  given,  whose 
name  should  be  called,  the  everlasting  Father ;  so  the  other  was 
to  be  as  expressly  fulfilled  in  one  who  should  be  called  the  ever- 
lasting Mother :  for  she  that  hath  children  and  companions  that 
follow  her,  must  be  both  a  mother  and  a  leader. 

9.  Therefore,  the  truth  is,  that  the  prophecy  has  had  its  com- 
plete fulfillment,  in  such  a  manner  as  entirely  to  exclude  every 
other  comment  or  application ;  being  first  of  all  fulfilled  in  Christ 
Jesus,  the  Father,  and  secondly  in  Ami  Lee,  the  anointed  Mother 
of  our  redemption,  and  the  followers  of  her  example,  who  were 
begotten  and  brought  forth  by  the  word  of  life  as  her  spiritual 
children,  and  who  constitute  the  Church  of  Christ  in  this  day  of 
his  second  appearing. 

10.  The  promise  of  God.  through  the  Prophet  Jeremiah,  in 
regard  to  salvation  by  Christ,  was  also  expressly  made  to  be  ful- 
filled in  the  order  of  the  male  and  female :  first  distinctly  to  one 
male ;  and  secondly,  to  the  male  and  female  in  their  correspondent 
relation. 

11.  Of  the  first  he  saith:  "Behold  the  days  come,  saith  the 
Lord,  that  I  toill  raise  unto  David  a  righteous  branch,  and  a 
king  shall  reign  and  prosper,  and  shall  execute  judgment  and 
justice  in  the  earth.  In  his  days  Judah  shall  be  saved,  and 
Israel  shall  dwell  safely  ;  and  this  is  the  name  whereby  he  shall 
be  called.  The  Lord  our  Righteousness. 

12.  And  of  the  second  he  says  :  "  Behold,  the  days  come,  saith 
the  Lord,  that  I  icill  perform  that  good  thing  which  I  have  pro- 
mised unto  the  house  of  Israel,  and  to  the  house  of  Judah.  In 
those  days,  and  at  that  time,  I  will  cause  the  branch  of  righteous- 
ness to  grow  up  unto  David  ;  and  he  (she)  shall  execute  judgment 
and  righteousness  in  the  land.  In  those  days  shall  Judah  be  saved, 
and  Jerusalem  shall  dwell  safely  :  and  this  is  the  name  lohere- 
with  she  shall  he  called,  The  Lord  our  Righteousness. 

13.  Doubtless,  it  appeard  very  new  and  strange  to  the  Jews, 
to  apply  the  first  of  these  prophecies  to  the  son  of  a  carpenter ; 
and  no  less  strange  it  may  appear  to  the  great  and  wise  of  the 
present  day,  to  apply  the  second  to  the  daughter  of  a  blacksmith. 
But  as  certain  as  the  carpenter'' s  so7i,  as  they  called  him,  was 
the  he,  who  set  the  example  of  righteousness  for  all  men ;  so 
certain  the  blacksmith's  daughter  was  the  she,  who  has  set  the 


Jen  xxxi. 


B.  VIII.      THE   PARENTAGE  TOF   THE   NEW    CREATION.  401 

example  of  rigliteousness  for  all  women  ;  andin  her  proper  order,     ^^uf' 

is  the  Lord  our  righteousness,  or  the  manifestation  of  God  in  the  '■ — 

flesh,  according  to  the  promise  of  the  latter  day.  * 

14.  And,  therefore,  as  the  righteousness  of  the  latter  day  was  to 
Ibe  infinite  ;  comprehending  both  he  and  she,  male  and  female,  it 
could  not  enter  but  by  something  new  and  strange  :  as  it  is  written 
of  the  new  creation  by  the  same  Prophet :  "  The  Lord  hath  created 
a  new  thing  in  the  earth,  a  ivoman  shall  coinpass  a  man.'''' 

15.  After  the  kingdom  of  Israel  had  risen  to  its  height  of  tem- 
poral glory,  and  the  spiritual  temple,  or  Church  of  Christ's  first 
and  second  appearing,  had  been  typified  by  the  temple  at  large, 
the  people  fell  into  idolatry,  which  brought  on  the  Babylonian 
captivity. 

16.  By  this  was  typified  the  spiritual  captivity,  or  falling  away 
from  that  power  and  order  in  which  the  primitive  Church  stood, 
as  had  in  part  been  signified  by  the  breaking  of  the  first  two 
tables  of  the  covenant  made  with  typical  Israel ;  and  this  spirit- 
ual captivity,  and  treading  under  foot  the  holy  city,  would  con- 
tinue until  the  time  for  the  building  of  the  perfect  GrOspel  Church, 
which  was  typified  by  the  rebuilding  of  the  temple  at  Jerusalem. 

17.  Then,  at  the  return  from  the  captivity,  the  second  temple 
was  built  upon  the  foundation  of  the  first ;  but  not  in  every 
respect  in  full  imitation  thereof:  for  the  substance  of  that  was 
shortly  to  be  fulfilled  by  the  coming  of  Christ,  to  set  up  a  spiritual 
temple  ;  but  in  outward  imitation  of  the  inward  temple,  or  most 
holy  place,  which  pointed  to  the  Church  of  Christ  in  his  second 
appearing. 

18.  And  therefore  the  second  temple  was  built  more  complete 

in  its  outward  form,  and  more  exten^ve  in  its  size,  being  in  length    « 
sixty  cubits,  in  breadth  sixty  cubits,  and  in  height  sixty  cubits, 
in  form  four   square,  t     This  still   pointed  to   God's  spiritual 

*  Whatever  application  may  be  made  of  these  passages  of  Jeremiah,  by  natural 
men,  whose  learned  sagacity  is  confined  to  the  letter  of  Scripture,  and  who  con- 
sequently confine  the  pronouns  he  and.  she  to  the  names  Israel  and  Jerusalem 
as  the  antecedents,  certain  it  is,  that  no  just  application  can  be  made  contrary  to 
that  which  is  here  given  :  for,  as  the  people  of  Israel  and  the  city  of  Jerusalem 
were  typical  of  God's  Church  and  people,  who  are  the  oifspring  of  the  male  and 
female  in  the  work  of  regeneration;  so,  in  their  salvation,  they  can  ascribe  the 
glory  to  the  •parents  of  their  redemption,  knowing  that,  through  them,  the  way 
of  righteousness  is  made  manifest ;  and  therefore,  it  is  with  the  greatest  propriety 
that  both  he  and  she,  are  called  the  Lord  our  righteousness. 

fit  is  proper  here  to  remark,  that  all  those  extraordinary  patterns,  which,  in  the 
inner  court  of  the  first  temple,  and  most  holy  place  of  the  tabernacle,  had  pointed 
out  the  order  and  glory  of  God's  spiritual  building,  were  not  in  this  second  temple. 
The  ark  with  the  two  tables  of  the  covenant  were  lost  by  the  captivity ;  the  two 
cherubims  and  cloud  of  glory,  which  overshadowed  the  mercy-seat;  the  Urim  and 
Thummim  (i.e.  light  and  perfection)  were  also  lost,  and  the  fire  from  heaven  upon 
the  altar,  was  no  more.  This  fire,  it  is  said,  was  restored  by  Nehemiah.  So  in 
the  captivity  of  the  saints,  in  spiritual  Babylon,  (which  continued  during  the  reign  •  ^foloo'^ 
of  antichrist,)  the  true  order  of  the  Church,  and  all  that  pertained  to  it,  were  lost  ''  '-^'^^' 
or  trodden  under  foot.  Hence  their  place  was  supplied  by  prophetic  revelation, 
in  the  second  temple.    See  Haggai  and  Zech. 


402 


PROMISES   TFLPILLED    IN 


B.  VIII. 


CHAP. 
VIII. 


Hag.  ii. 
6,7. 


Zech.  iv. 
2,  3,  6,  9. 
See  mar. 
Bible. 
Rev.  iv.  5. 


t  Zerubabel 
i.e.  a  strMi- 
ger  at  Bao- 
ylon  or  dis- 
persion of 
ccnfusion. 


Exo.  XXV. 
37.  Rev.  i, 
4.V.6. 


building,  the  holy  city  of  the  latter  day,  as  the  most  holy  place 
in  the  tabernacle,  and  first  temple,  had  done  before  it.  Its 
length,  and  breadth,  and  height  were  equal;  signifying  universal 
justice  and  righteousness. 

19.  That  the  building  of  the  second  temple  alluded  to  the 
building  of  Grod's  spiritual  house  in  the  latter  day,  may  be  under- 
stood from  the  Prophet  Haggai.  "  Thus,  saith  the  Lord  of  hosts, 
yet  once,  it  is  a  little  while,  and  I  will  shake  the  heavens,  a7id 
the  earth,  and  the  sea,  and  the  dry  land.  Aiid  I  \fill  shake  all 
nations,  and  the  desire  *  of  all  nations  shall  come,  and  I  will 
Jill  this  ho2ise  tvith  my  glory,  saith  the  Lord  of  hosts." 

20.  Then  as  this  temple,  prefigured  the  spiritual  house  of  God 
in  the  latter  day,  and  those  extraordinary  patterns,  which  per- 
tained to  the  first  temple,  were  now  lost  by  the  captivity, 
therefore  they  were  again  supplied  by  vision  and  prophecy,  and 
other  things  of  the  same  nature  added,  at  the  building  of  this 
second  temple. 

21.  For  this  purpose  was  the  remarkable  vision  of  the  Prophet 
Zechariah,  which  is  particularly  worthy  of  notice.  Thus  in  reply 
to  the  angel  he  said :  "I  have  looked,  and  behold  a  candlestick  all 
of  gold,  with  a  howl  upon  the  top  of  it,  and  his  seven  lamps  (in  the 
original,  seven  sevens)  signifying  the  seven  spirits  of  God,  in  the 
order  of  both  male  and  female,  united  in  the  same  work  thereon, 
and  seven  pipes  to  the  seven  lamps — and  tivo  olive  trees  by  it,  one 
upon  the  right  side  of  the  bowl,  and  the  other  upon  the  left  side 
thereof." 

22.  And  the  angel  said,  "This  is  the  word  of  the  Lord  unto 
Zerubbabel,  t  saying  not  by  might  nor  by  power,  [not  by  the 
carnal  weapons  of  an  army]  ^mt  by  my  Spirit,  saith  the  Lord  of 
hosts.  The  hands  of  Zerubbabel  have  laid  the  foundation  of  this 
house,  his  hands  shall  also  finish  it:  and  thou  shalt  know  that 
the  Lord  of  hosts  hath  sent  me  unto  you." 

23.  The  candlestick  of  gold,  signified  the  truth  and  revelation 
of  Grod,  by  the  light  of  which  his  Church  or  spiritual  house  is 
built ;  and  supplied  the  place  of  the  ark  of  the  covenant,  which 
contained  the  law  of  Grod,  under  the  mercy-seat.  And  the  bowl 
upon  the  top  of  the  candlestick,  between  the  two  olive  trees,  pre- 
figured the  Church,  the  receiver  of  the  oil  and  life,  for  all  souls, 
the  same  as  did  the  mercy-seat  between  the  two  cheruhims. 

24.  And  the  seveii  lamps  are  the  seven  spirits  of  God,  which 
are  before  his  throne,  and  answer  to  the  seven  golden  candlesticks 
of  perpetual  light  before  the  ark,  by  which  the  ministers  per- 
formed the  service  of  God  in  relation  to  the  people.  And  the 
seven  pipes  to  the  seven  lamps,  signified  the  various  gifts,  through 
which  the  ministrations  of  the  spirit  should  be  conveyed  to  the 

•  In  Hebrew  a  noun  singular  of  the  feminine  gender,  as  the  best  grammarians 


B.  VIII.   THE  PARENTAGE  OP  THE  NEW  CREATION.  403 

members  of  tlie  Church,  and  through  them  in  the  same  order     ^yni^' 
to  the  world.  

25.  The  ?wo  "oZu'c  if rees"  answering  to  the  "  ^zfocAerz^ims," 
signifying  the  Christ,  in  the  combined  order  of  male  and  feniale. 
By  their  spirit  the  '■'■  tivo  wit7iesses''  prophecied.  And  they  are 
the  foundation  pillars  of  the  Church  in  the  divine  order. 

26.  And  besides  these  "two  olive  trees"  are  "<7t"o  olive 
branches,''''  which,  through  ^'- tivo  golden  'pipes,''''  empty  the 
'■'■golden  oil  out  of  themselves''^  these  '■'tivo  olive  branches,^'' 
represented  Jesus  and  A'nn,  who  are  the  "two  anointed  ones  who 
stand  by  the  Lord  (or  Christ)  of  the  whole  earth." 

27.  Therefore,  through  these  two  Branches  the  Divine  Spirit  of 
Christ  was  revealed  on  earth,  according  to  the  true  order  in  the 
heavens,  as  typified  by  the  two  olive  trees.  And  the  "golden 
pipes  "  through  which  the  two  olive  branches  emptied  the  golden 
oil  out  of  themselves,  are  the  two  chosen  07iesm  the  order  of  male 
and  female,  which  continue  in  the  same  line,  to  empty  the  pure 
oil  into  the  golden  bowl,  or  Church,  to  supply  the  lamps  with  the 
light  of  revelation ;  and  thus  will  ever  continue  to  do. 

28.  Now  that  the  purpose  and  promise  of  Grod,  in  relation  to 
the  tioo  wnoinled  ones,  or  foundation  pillars  of  his  spiritual  build- 
ing, were  to  be  fulfilled  in  the  order  of  male  and  female,  may  be 
clearly  understood  from  the  following  prophecies  unto  Joshua, 
the  type  of  Jesus  the  Saviour. 

29.  "And  the  angel  of  the  Lord  protested  unto  Joshua,  say- 
ing, Thus  saith   the    Lord  of  hosts.  If  thou  wilt  walk  in  my  ^«^^"'- 
ways,  and  if  thou  wilt  keep  my  charge,  then  thou  shalt  also 
judge  my  house,  and  shalt  also  keep  my  courts,  and  I  will  give 

thee  places  to  walk  in  among  these  that  stand  by." 

30.  The  charge  here  given  to  Joshua,  typically  related  to  the 
Mediators  of  the  first  and  second  appearing  of  Christ,  and  which 
Jesus  punctually  fulfilled  during  his  ministry  on  earth,  accord- 
ing to  his  own  words:  /  have  kept  otiy  Father'' s  commandments.  John,viii. 
I  do  ahoays  those  things  that  please  him.  I  have  finished  the  ^vuV'  ^° 
vyorli  xohich  thou  gavest  me  to  do.  By  which  he  laid  and  estab- 
lished the  foundation  of  man's  redemption ;  and  God  appointed 

him  to  be  the  Head,  and  first  Heir  of  all  things  to  his  Church,  and 
the  Judge  and  Ruler  in  his  spiritual  house. 

31.  But  the  promise  of  God  in  Christ  Jesus,  respected  also 
another,  in  a  joint  relation  with  the  first.     "  Hear  now,  0  Joshua  Zech.  iii.s, 
the  high  priest,  thou  and  thy  fellows  that  sit  before  thee ;  for  they  ^°* 

are  men  wondered  at :  for  behold,  /  loill  bring  forth  my  servant 

the  Branch."     "In  that  day  saith  the  Lord  of  hosts,  shall  ye  call  Micah,  iv. 

every  man  his  neighbor  under  the  vine,  and  under  the  fig  tree." 

32.  This  prophecy  concerning  the  Branch,  alludes  particu- 
larly to  Christ's  coming  in  the  latter  day,  to  set  up  his  kingdom 
and  complete  the  order  in  the  foundation  of  his  spiritual  build- 


404  PROMISES   FULFILLED   IN  B.    VIIL 

9^P  ing,  when  the  promise  of  God  should  be  fulfilled  in  both  the 
"  anointed  ones.  Therefore,  the  same  charge  was  also  to  the  hrajich, 
which  was  completed  by  the  female,  who  punctually  fulfilled  it 
during  her  ministry ;  and  the  same  charge  and  promise  will  re- 
main to  their  successors  forever. 

33.  Again,  the  word  of  the  Lord  came  unto  Zechariah,  saying, 
1x^x2^^  "  Take  silver  and  gold,  and  make  crowns,  and  set  them  upon 
the  head  o/ Joshua.  And  speak  unto  him,  saying:  "Thus 
speaketh  the  Lord  of  hosts — behold  the  man  vjhose  name  is  the 
Branch  ;  and  he  shall  grow  up  out  of  his  place,  and  he  shall 
build  the  temple  of  the  Lord."  So  that  Zerubbabel  and  the 
Branch  are  typically  one  and  the  same. 

34.,  Even  they  shall  build  the  temple  of  the  Lord;  and  they 
shall  bear  the  glory,  and  shall  sit  and  rule  upon  his  throne ;  and 
they  shall  be  priests  upon  their  (this  is  the  plain  reading,  accord- 
ing to  the  context)  throne  :  and  the  coitneil  of  peace  shall  be 

Ibid.  13.         BETWEEN   THEM   BOTH." 

35.  Here,  then,  are  tivo  particular  and  principal  persons  spoken 
of.  The  first  is  Joshua,  that  is,  Jesus  ;  and  to  him,  and  in  him 
was  the  promise  of  the  second,  who  was  called  the  Branch,  who 
was  to  grotvup  out  of  his  place  and  build  the  temple  of  the  Lord. 

36.  The^^rs^,  as  has  been  observed,  is  called  He,  the  Lord 
OUR  Righteousness;  and  the  second,  She,  the  Lord  our 
BiGHTEOUSNESS.  Thcse  are  the  two  olive  Branches,  proceed- 
ing from  the  two  olive  trees,  through  which  the  Church  of  God  is 
nourished  and  supplied  with  the  oil  of  life  and  joy,  and  from 
which  the  meek  are  beautified  with  salvation. 

37.  These  are  The  Two  Anointed  Ones,  who  stand  by  the 
Lord  of  the  whole  earth ;  and  the  coiinsel  of  peace  is  between 
THEM  BOTH.  And  by,  and  through  these,  the  male  and  the 
female  find  each  their  correspondent  relation  to  the  great  First 
Cause, /rowz  v)hom  all  order  and  perfection  flows,  and  their  joint 
union  and  relation  to  each  other  in  the  work  of  eternal  redemption. 

38.  And  through  these  two  anointed  ones,  between  whom  the 
counsel  of  God  is  placed,  God  has  promised,  saying,  ayid  they 

isai.  ixi.  9.  ^^.at  are  far  off  shall  come  and  bidld  in  the  temple  of  the  Lord. 
Arid  their  seed  shall  be  known  among  the  Geritiles,  and  their 
offspring  among  the  people  ;  all  that  see  them  shall  acknoto- 
ledge  them,  that  they  are  the  seed  which  the  Lord  hath  blessed. 

39.  To  the  same  spiritual  union  and  relation  alludes  the 
prophecy  of  Micah :  "  But  thou,  Bethlehem  Ephratah,  though 
thou  be  little  among  the  thousands  of  Judah,  yet  out  of  thee  shall 

Micah  v.i,  he  come  forth  unto  me,  that  is  to  be  Ruler  in  Israel. ^^  This  part 
of  the  prophecy  particularly  alludes  to  Jesus,  in  Christ's  first 

iPet.  1,2.  appearing,  through  whom  the  going  forth  of  the  Divine  Spirit 
into  the  world,  was  manifested  for  an  endless  i?icrease. 

40.  Therefore  will  he   give  them  up,   [i.e.  they  shall  fall 


B.  VIII.       THE   PARENTAGE   OF   THE    NEW   CREATION. 


405 


away]  7mtil  the  ihne  that  She  which  travaileth  hath  brought 
forth ;  then  the  remnant  of  his  brethren  shall  return  unto  the 
children  of  Israel ;"  that  is,  those  who  have  been  faithful  to 
keep  the  testimony  of  the  two  witnesses — such  will  gather  to  the 
true  Israel  of  God.  This  part  of  the  prophecy  particularly  alludes 
to  Ann  Lee,  in  Christ's  second  appearing.  "  And  he  *  shall 
stand  and  feed  in  the  strength  of  the  Lord  his  God ;  and  Thet 
[that  is,  He  and  She,  the  Two  Anointed  Ones]  shall  abide : 
for  iwio  shall  he  {theij)  be  great  unto  the  eiids  of  the  earth.'''' 

41.  The  same  Prophet  Micah,  also  speaks  of  the  most  import- 
ant parts  of  the  prophecy  as  being  fulfilled  in  the  line  of  the 
female,  which  had  not  their  accomplishment  in  Christ's  first  ap- 
pearing ;  but  are  gradually  and  progressively  accomplishing  in 
this  day  of  his  second  appearing. 

42.  "And  thou,  O  tower  of  the  flock  ^  the  strong  hold  of  the 
daughter  of  Zio7i,  unto  thee  shall  it  come,  even  the  first  domi- 
nion ;  the  kingdom  shall  coiae  to  the  daughter  of  Jerusalem. 
Be  in  pain,  aiid  labor  to  bring  forth,  O  daughter  of  Zion,  like 
a  looman  hi  travail;  for  now  shalt  thou  go  forth  out  of  the 
city,  and  thou  shalt  dwell  in  the  field,  and  thou  shalt  go  even  to 
Babylon ;  [literally  fulfilled  in  the  Babylonian  captivity,  and 
spiritually  in  the  dominion  of  antichrist ;]  there  the  Lord  shall 
redeem  thee  from  the  hand  of  thine  enemies." 

43.  "  Now,  also  many  nations  are  gathered  against  thee,  that 
say,  let  her  be  defiled,  and  let  our  eye  look  upon  Zion.  But  they 
knoio  7iot  the  thoughts  of  the  Lord,  neither  understand,  they  his 
cou?isel :  for  he  shall  gather  them  as  the  sheaves  into  the  floor. 
Arise  and  thresh,  O  daughter  of  Zion  ;  for  I  will  make  thine 
horn  iron,  and  I  will  make  thy  hoofs  brass  ;  and  thou  shalt  beat 
in  pieces  many  people ;  and  I  will  consecrate  their  gain  unto  the 
Lord,  and  their  substance  unto  the  Lord  of  the  whole  earth." 

44.  This  is  a  most  perfect  description  of  the  work  wrought 
through  the  Mother  in  Christ ;  for  many  people  have  been  beaten 
and  broken  in  pieces  from  the  ties  of  the  flesh,  from  all  selfish 
interests,  and  the  honors  and  pleasures  of  the  world,  and  have 
thus  consecrated  themselves,  and  all  their  gain  and  substance 
to  the  Lord,  in  a  united  capacity,  to  be  enjoyed  by  the  house- 
hold of  faith,  so  that  all  fare  alike,  and  there  are  none  rich  or 
poor ;  showing,  thereby,  that  practical  love,  by  which  all  men 
may  know  that  they  are  Christ's  disciples. 

45.  Where  this  order  cannot  be  maintained,  there  is  no  evidence 
of  a  true  Church  of  Christ.  But  it  has  been  established  and 
maintained  for  more  than  sixty  years  among  the  spiritual  children 
of  Mother  Ann.  Who,  then,  can  deny  that  she  is  the  daughter 
here  prophesied  of? 

*  This  word  fte,  according  to  the  context,  should  evidently  be  they,  and  so  on  n 
the  line  last. 


CHAP. 

vni. 

See  Dan. 
ix.  26.  xi. 
31.  xii  7. 
&   2  Thes. 
i.  3. 


Micah,  iv. 
2  to  13. 


See  also 
Jer  li.  20 
to  23.  com- 
jiared  with 
Zech.  xii. 
9  lo  14.  Sc 
Malt.  xxiv. 
19,  30.  and 
Rev.  i.  7. 


Jno,  13.  34. 


406 


PROMISES   FULFILLED   IN 


B.  VIII. 


CHAP. 
VIII. 

Zeph.  iii. 
9,  10. 


Malt.   xxii. 
2. 


Luke,  xxi. 
34,  35. 


Malt.   XXV. 
1  to  14. 


46.  Also  the  Prophet  Zephaniah:  "For  then  will  I  turn  to 
the  people  a  pure  language^  that  they  may  all  call  upon  the 
name  of  the  Lord,  to  serve  him  with  one  consent.  From  beyond 
the  rivers  of  Ethiopia,  my  suppliants,  even  the  daughter  of  my 
dispersed,  shall  bring  mine  offering." 

47.  It  is  further  evident,  not  only  from  the  writings  of  the 
Apostles,  but  from  the  parables  and  testimony  of  Christ  Jesus 
himself,  that  his  second  appearing  was  to  be  in  the  order  of  the 
female.  The  kingdom  of  heaven  is  like  unto  a  certain  king, 
lohich  made  a  'marriage  for  his  son. 

48.  Here  the  Grod  of  heaven  is  likened  to  an  earthly  king,  and 
his  Son,  to  the  son  of  a  mortal.  But  wherein  does  this  likeness 
consist?  The  similitude  is  so  natural  and  pointed,  that  it  cannot 
be  mistaken,  nor  misapplied,  without  the  greatest  perversion. 

49.  It  was  Jesus  Christ's  usual  manner  to  speak  in  parables, 
and  to  condescend  to  the  state  of  mankind,  and  convey  the  nature 
of  spiritual  things  by  natural  similitudes  ;  and  therefore,  to  speak 
after  the  manner  of  men,  had  the  anointed  Son  of  Grod  remained 
in  his  first  capacity,  without  completing  the  order  of  his  manhood, 
there  could  have  been  no  similitude  in  the  case  of  which ,  he 
was  speaking. 

50.  Christ  Jesus  entered  the  world  in  the  morning  of  a  great 
day,  which  was  a  day  of  preparation  for  his  marriage,  and  the 
setting  up  of  his  everlasting  kingdom :  and  that  day  was  to  pass 
away  before  the  solemn  scene  could  commence  :  his  oxen  and 
fatlings  were  to  be  killed,  and  all  things  made  ready. 

51.  Souls  Avere  not  invited  to  come  immediately  into  that 
kingdom  ;  but  they  were  taught  to  pray  for  it  to  come  ;  and  were 
invited  to  he  ready,  against  the  time  when  he  stiould  appear  in 
his  glorij.  And  they  were  warned  to  watch  and  pray,  and  not  to 
be  overcome  with  surfeiting  and  drunkenness,  and  cares  of  this 
life,  lest  that  day  should  come  upon  them  unawares,  like  a 
thief.  For  as  a  snare,  said  Jesus,  shall  it  come  on  all  them 
that  dwell  on  the  face  of  the  lohole  earth. 

52.  To  the  same  import  is  also  the  parable  of  the  zvise  and 
foolish  virgins,  who,  while  the  bridegroom  tarried,  all  slumbered 
and  slept.  There  was  to  be  a  going  forth  to  a  spiritual  marriage, 
after  which  the  door  was  to  be  shut. 

53.  The  roiae  and  foolish  virgins  are  not  imaginary  beings ; 
they  are  real  persons,  wise  and  foolish  professors  of  the  Christian 
name,  who  equally  expect  Christ  to  make  his  second  appearing. 

54.  The  wise  virgins  are  such  as  know  that  Christ  is  a  Spirit, 
Avho  never  was,  nor  ever  could  be  seen  with  the  natural  eye,  and 
are  obedient  to  the  Spirit ;  therefore,  they  have  oil  in  their  ves- 
sels with  their  lamps  ;  their  understandings  being  enlightened, 
by  the  spirit  of  G-od,  to  discern  the  bridegroom  at  his  coming. 
The  foolish  virgins  are  those,  who,  being  asleep  in  their  dead 


B.  VIIL       THE   PARENTAGE   OF   THE   NEW   CREATION,  407 


CHAP. 

vin. 


professions,  trust  to  tlieir  own  human  wisdom,  in  a  false  hope  of 
peeing  the  Bridegroom  according  to  their  own  carnal  expectations. 

55.  The  Bridegroom  hath  been  long  ascertained,  to  wit,  the 
Lord  Jesus.  But  who  is  the  Bride  ?  She  is  neither  the  wise  nor 
the  foolish  virgins,  but  a  peculiar  object  distinct  from  both  ;  an 
object  which  lay  hid,  until  the  fulness  of  time,  when  the  reveal- 
tion  of  God  made  her  manifest,  at  the  Bridegroom's  coming, 

56.  It  may  be  said,  that  the  Chvirch  is  the  bride  ;  the  Church 
is  the  daughter  of  Zion  ;  the  Church  is  the  daughter  of  Jerusa- 
lem ;  the  Church  is  the  woman  clothed  with  the  sun,  and  so  on. 
It  is  granted  that  the  Prophets  and  Apostles  frequently  spake  of 
the  Church  in  the  feminine  gender. 

57.  "  Ye  also  are  become  dead  to  the  law  by  the  body    of 

Christ  (says  the  Apostle)  that  ye  should  be  married  to  another,  2Cor.xi!2. 
even  to  him  who  is  raised  from  the  dead.     /  have  espoused  you  to  ),^°'^-  ^"• 
one  husband,  that  I  may  present  you  as  a  chaste  virgin  to  Christ. 
jj^ow  ye  are  the  body  of  Christ,  and  members  in  particular." 

58.  Then,  let  it  be  considered,  that  Grod  never  accomplished 
any  work  on  the  earth,  but  what  had  a  beginning.  And  that 
Church,  which  was  collectively  called  the  body  of  Christ,  and  as 
a  virgin  espoused  to  one  husband,  had,  notwithstanding,  its  be- 
ginning by  a  single  person. 

59.  And  therefore,  as  it  will  be  granted  that  the  Bridegroom 
was  a  single  person,  who  contemplated  a  marriage  or  spiritual  re- 
lation, which  should  be  cotemporary  with  the  setting  up  of  his 
kingdom  in  the  latter  day  ;  so  it  follows,  beyond  any  reasonable 
dispute,  that  the  manifestation  of  his  glory  at  his  second  appear-  i/.^g."''*' 
ing,  was  to  be  in  this  spiritual  relation  with  his  Bride  ;  from  whom, 

in  a  particular  manner,  the  Church  is  spoken  of  as  feminine. 

60.  And  that  this  Bride  was  to  be  a  peculiar  object,  an  indivi- 
diTal  person,  and  as  distinct  from  the  body,  the  Church  collectively, 
as  Jesus  himself  was  distinct  from  his  body,  the  Church,  in  his 
first  appearing,  and  no  more  so.  To  this  the  Law  and  the  Pro- 
phets all  point,  from  beginning  to  end,  and  which  is  also  consonant 
with  the  plainest  dictates  of  reason. 


408 


REVELATIONS   RELATING   TO   MOTHER.       B.  VIII. 


CHAPTER  IX. 


CIIAP.  IX. 


Rev.  XIX. 
6,  7. 


Chap.  xxi. 


Luke,  Ix. 
26. 


1  Cor.  xi.  7. 


Tsai.  iv.  2. 
*  Marginal 
Bible. 


VISIONS   AND   REVELATIONS   RELATING   TO   THE   MOTHER   OF 
THE   NEW   CREATION. 

The  same  spiritual  relation  of  Christ  in  the  latter  day,  which  had 
been  pointed  out  by  the  Law  and  the  Prophets,  was  still  more 
clearly  confirmed,  by  the  revelation  of  Jesus  Christ,  unto  his 
servant  John,  and  shows  what  should  be  ushered  into  the  world, 
in  the  time  of  its  accomplishment.  "  The  Lord  Grod  Omnipotent 
reigneth.  Let  us  be  glad  and  rejoice,  and  give  honor  to  him  : 
for  the  marriage  of  the  Lamb  is  come,  and  his  wife  hath  made 
herself  readij.''^ 

2.  The  Spirit  says  not,  the  Church  hath  made  herself  ready, 
as  a  body  collectively  ;  nor  yet,  his  wives  have  made  themselves 
ready.  But  as  the  Lamb  is  one,  and  is  the  Bridegroom  ;  so  it  is 
said  of  one  which  is  the  Bride — his  wife  hath  made  herself  ready. 
And  after  this,  it  is  spoken  of  the  Church,  or  holy  city  collectively, 
"  And  I  John,  saw  the  holy  city,  new  Jerusalem,  coming  doion 
from  God  out  of  heaven,  prepared  as  a  bride  adorned  for  her 
husband.''''  Not  that  the  city  was  the  Bride,  but  that  it  was  pre- 
pared and  adorned  as  a  bride. 

3.  Jesus  Christ,  in  the  first  appearing  of  the  Divine  Spirit, 
spake  much  of  his  coming  in  his  oiun  glory  and  in  the  glory 
of  his  Father,  and  all  the  holy  angels.  But  what  was  that  glory, 
in  which  he  was  to  come  ?  The  Apostle,  in  the  Spirit  of  Christ, 
expressly  says,  the  woman  is  the  glory  of  the  man.  And  the 
Prophet,  Isaiah,  also,  speaking  of  the  Branch  of  the  latter  day, 
says,  in  that  day  shall  the  Branch  of  the  Lord  be  beauty  and 

GLORY.* 

4.  Then,  as  the  man  is  the  head  of  the  woman,  and  the  woman 
is  the  glory  of  the  man,  and  as  Christ  did  verily  make  his  first 
appearing  in  the  man,  which  was  the  first  part  of  his  manhood,  it 
remained  (according  to  the  types  and  shadows  of  the  law,  and 
the  prophecies,  visions,  and  promises  of  God,  given  from  time  to 
time)  that  Christ  was  to  make  his  second  appearing  in  the  woman, 
the  second  part  of  manhood  ;  and  this  is  the  glory  in  which  he 
was  to  appear,  with  the  glory  of  his  Father,  and  all  the  holy  angels, 

5.  And  without  this,  the  types  are  not  answered,  the  prophe- 
cies are  not  fulfilled,  and  the  order,  glory,  and  perfection  of  the 
new  creation,  even  in  its  external  appearance,  must  fall  short  of 
the  old.  at  least  one  half,  which  cannot  be.  And  therefore,  in 
any  thing  else,  Christ  could  not  be  known,  in  his  second  appear- 
ing, as  the  promised  Saviour  of  the  world. 


B.  VIII.       REVELATIONS   RELATING   TO    MOTHER.  409 

6.  Li  him  tvas  the  manifestation  of  the  Divine  Majesty:  as  chap. ix. 
said  the  Apostle,  God  hath  in  these  last  days  spoken  unto  us  by 

his  Son — who  being  the  brightness  or  shining  forth  of  his  glory,  Coi-  ii-  9- 
and  [Grr.  ■/a.^a.xTri^  rt]g  xi-Koiadst^g  a\>r^\  the  type  or  character  of  his  ^  ' ''  ' 
lot,  standing,  or  correspoJident  relation. 

7.  Thus,  by  ascending  from  the  less  to  the  greater,  it  may 
appear  evident,  that  as  the  woman  was  taken  out  of  the  man, 
and  is  the  glory  of  the  man,  and  as  the  manifestation  of  the 
Divine  Majesty  dwelt  in  Jesus  Christ,  who  manifested  the  char- 
acter of  the  Father's  standing  or  correspondent  relation,  and  by 
the  Holy  Spirit  possessed  the-  brightness  of  the  Father's  glory ; 
so  Holy  Wisdom  was  the  glory  and  perfection  in  the  order  and 
correspondent  relation  of  the  Divine  Majesty,  and  who  was  as  23°^'^"'" 
one  brought  up  with  him  from  everlasting. 

8.  And  as  the  brightness  of  the  Father's  glory  was  in  Christ 
Jesus  in  his  first  appearing,  as  woman  was  in  man  when  God 
first  created  him  male  and  female,  in  his  own  image,  and  after 
his  own  likeness;  so,  in  order  to  Christ's  coming  in  his  own 
glory  and  the  gloiy  of  his  Father,  it  was  necessary  that  the 
brightness  of  his  glory  should  have  its  abode  in  the  first-born 
woman,  in  the  new  creation,  as  the  brightness  of  the  Father's 
glory  had  in  the  first-born  man.  But  this  could  not  be  until 
the  fullness  of  times. 

9.  The  rib,  as  it  is  called,  or  hinder,  was  first  taken  out 
of  man,  of  which  the  Lord  God  formed  woman,  and  brought  her 
to  the  man,  and  set  her  in  her  corresponding  relation  to  him, 
according  to  the  order  that  existed  in  the  Deity  before  him,  and 
after  whose  image  and  likeness  man  was  made. 

10.  So  that  brightness  of  the  Father^  glory,  which  was  in 
the  man  Christ  Jesus,  and  which  was  to  constitute  his  future 
glory,  was  given  to  his  followers,  after  his  departure,  at  the  day 
of  Pentecost,  as  the  Spirit  of  Promise,  which  was  to  abide  with 
them  forever ;  and  by  which  the  Church  as  his  body,  had  power 
on  earth  to  bring  forth  the  truth,  to  remit  and  retain  sins ;  and 
tvhatever  they  bound  on  earth  was  to  be  bound  in  heaven. 

11.  It  is  evident  from  the  testimony  of  Jesus  Christ,  that  he 

was  in   the  Father,  and  the  Father  in  him;  that  the   Father  John,  xir. 
spoke  by  and  through  him,  and  did  the  works  which  he  wrought  j 
so  that  through  him  was  the  manifestation  of  the  Father. 

12.  And  Jesus  promised  saying,  I  will  pray  the  Father,  and  ibid.  xvi. 
he  will  send  you  another  Comforter — even  the  Spirit  of  truth, 
which  should  guide  them  into  all  truth,  and  show  them  things 

to  come.  This  clearly  implied  that  one  Comforter  had  already 
come ;  and  that  this  other  Comforter,  the  Spirit  of  truth,  even 
the  Holy  Spirit,  (evidently  in  the  female  order)  should  finish  the 
work  of  Christ,  and  take  up  her  abode  and  be  manifested  in  and 
through  the  woman,  as  the  Father  had  been  mauifested  in  and 
27 


410  REVELATIONS  RELATING  TO  MOTHER.       B.  VIII. 

CHAP. IX.  through  the  man;  or,  in  other  words,  as  the  Father  had  been 
manifested  by  the  Son,  so  should  the  Mother  be  made  manifest 
by  the  Daughter. 

13.  Therefore,  as  Christ  Jesus  in  the  first  part  of  his  man- 
hood, was  the  type,  character,  or  representative,  and  filled  the 
lot  or  correspondent  relation  of  the  Eternal  Father,  in  regard  to 
man's  redemption ;  so  that  the  order  of  heaven  might  be  dis- 
played in  the  second  part  of  his  manhood,  the  woman  must  be 
the  representative,  and  fill  the  lot  or  correspondent  relation 
of  the  Mother.  And  without  this  manifestation,  the  true 
order  and  perfection  of  the  Eternal  Parentage  could  never  be 
known. 

14.  And  therefore  the  followers  of  Christ,  as  his  true  body, 
received  the  Holy  Spirit,  "^Ae  Comforter,''^  which  was  to  them 

Rom.  viii.  a  Spirit  of  Promise,  and  led  them  into  all  truth,  by  which  they 
Eph.i.  13  '^^6^*6  sealed  unto  the  day  of  redemption,  and  in  which  they 
14-  groaned  in  travail,  waiting  for  the  adoption,  to  wit,  the  redemp- 

tion of  the  whole  body,  female  as  well  as  male. 

15.  And  as  this  redemption  could  be  eflfected  only  in  the 
display  of  Wisdom  by  the  Holy  Spirit  in  the  fullness  of  times, 
yet  future ;  therefore  she  appeared  in  a  vision  to  St.  John,  under 

R«v.  lii.  the  similitude  of  a  woman  clothed  tvith  the  sun,  and.  the  moon 
under  her  feet,  and  upon  her  head  a  crown  of  tioelve  stars. 

16.  This  signified  that  she  was  clothed  with  the  light,  and 
glory  of  Grod,  the  Divine  Majesty,  as  the  sun  is  the  light  and 
glory  of  the  universe ;  that  her  abode  was  above  the  corruptions 
of  an  earthly  fallen  nature ;  and  that  her  crown  and  dominion 
was  composed  of  the  twelve  virtues  of  true  godliness — the 
essence  of  the  Divine  Being. 

17.  And  although  she  brought  forth  the  man-child,  the  first- 
lorn  Son  in  the  new  creation,  who  was  to  rule  the  nations ;  who 
was  caught  up  to  God  and  his  throne,  out  of  the  reach  and  power 
of  the  dragon;  yet  certain  it  is,  that  in  that  dispensation,  no 
greater  degree  of  order  and  perfection  could  be  gained  in  the 
Church,  until  i\iQ  first-born  Daughter  should  appear. 

18.  After  the  ascension  of  the  Son,  the  Holy  Spirit  of  Pro- 
mise, the  Comforter,  was  in  the  Church ;  and  after  the  decline 
of  the  Church,  in  the  night  of  apostacy,  and  wilderness  state  of 
the  truth,  the  Spirit  of  revelation  moved  upon  the  confused  chaos, 
called  Christian,  as  upon  the  face  of  the  waters,  or  great  deep  of 
depraved  human  nature.  This,  ecclesiastical  historians  call 
•'  troubling  the  Church ! " 

19.  But  instead  of  multiplying  and  increasing  the  true  spiritual 
seed,  the  Woma7i  is  represented  as  fleeing  into  the  wilderness, 
and  abode  with  these  persecuted  witnesses,  who  fed  her  there 
for  the  space  of  twelve  hundred  and  sixty  days,  or  years,  during 
the  dominion  of  the  beast. 


B.  VIII.       REVELATIONS  RELATING    TO   MOTHER.  411 

20.  But  while  the  Witnesses  were  bearing  their  testimony  chap,  ix. 
against  the  growing  corruptions  and  vices  of  a  false  Church,  and 

in  support  of  virtue  and  righteousness,  there  was  war  in  heaven : 
Michael  [i.e.  Perfect,  who  is  like  God,]  and  his  angels  fought 
against  the  dragon  and  his  angels;  that  is,  the  perfect  and 
united  spirit  of  the  Two  Wit?iesses,  having  received  power, 
began  to  contend  for  that  perfect  and  full  redemption  which  God 
bad  promised  in  the  latter  day.  And  they  overcame  the  dragon 
by  the  blood  of  the  Lamb,  that  is,  by  living  his  life,  and  by  the 
word  of  their  testimony ;  and  the  dragon,  that  old  serpent  was 
cast  out  of  the  sanctuary,  which  had  been  so  long  trodden  under 
foot ;  for  the  time  of  its  cleansing  had  come. 

21.  And  therefore,  in  the  issue  of  this  war  the  way  was  pre- 
pared, and  the  time  had  fully  come,  the  same  Holy  Spirit  of  the 
woman  clothed  with  the  sun,  and  who  brought  forth  the  man- 
child,  was  revealed  in  the  ^^ woman"  as  her  daughter  and  repre- 
sentative, to  whom  '■'■were  given  two  wings  of  a  great  eagle,  that 
she  might  fly  into  the  wilderness,  into  her  place,  where  she  was 
nourished  for  a  time  and  times,  and  half  a  time,  from  the 
face  of  the  serpent." 

22.  And  this  same  Holy  Spirit  of  the  woman,  "clothed  with 
the  sun,"  having  now  been  revealed  in  this  woman,  the  chosen 
and  second  "  Anointed  One,"  and  having  purified  and  redeemed 
her,  and  united  her  to  the  first  spiritual  man,  or  first  '■'  A7iointed 
One,"  in  the  work  of  final  redemption,  then  and  not  till  then, 

was  it  truly  and  unequivocally  said,  "  Now  is  come  salvation  and  Rev.xii. 
strength,  and  the  kingdom,  or  the  dwelling  place  of  our  God,  lo. 
and  the  power  of  his  Christ:  "  which  never  could  properly  and 
truly  be  said  before. 

23.  For  as  the  man  hath  not  power  of  his  own  body,  but  the  i  cor.  ru. 
woman;  hence,  by  the  woman,  is  the  power  of  the  man  made    • 
perfect.     So  Christ  in  man  alone,  could  have  no  power  of  his 

body,  the  Church,  for  full  redemption  but  by  the  Woman. 

24.  And  therefore  the  woman,  in  the  work  of  redemption,  is 
strictly  the  power  of  Christ  Jesus  in  the  fullness  and  perfection 
of  his  order;  and  by  this  union  of  the  Holy  Spirit,  between  the 
man  and  the  woman,  the  accuser  of  the  brethren  was  cast  down, 
and  both  male  and  female  overcame  him,  and  all  his  false  and 
foul  accusations,  by  jointly  living  the  life  of  the  Lamb,  and  by 
the  word  of  their  testimony. 

25.  Then,  as  the  same  Spirit  and  Word  of  life,  that  brought 
forth  the  first  man  in  the  new  creation,  brought  forth  also  the 
first  woman  in  the  same  divine  nature ;  so  the  enmity  of  the 
dragon  was  equally  stirred  up  against  the  woman,  as  it  had  been 
against  the  man.  Therefore,  to  the  woman  were  given  two  Rev.  xii. 
wings  of  a  great  eagle,  that  she  might  fly  into  the  wilderness,  ^^" 
into  her  place.    This  applies  particularly  to  the  woman  we  have 


412 


REVELATIONS   RELATING   TO   MOTHER.       B.  VIII. 


CHAP.  IX. 


*Heb.  dis- 
tress, see 
Marginal 
Bible. 
Isa.  liii.  7, 
8. 


Rev.  xii.  6, 
14.  &  xxi. 


Rev.  six. 
1-8. 


Psal.  xlv. 
5.  &  14. 


Rev.  xii. 
17. 


diescribed  as  the  Mother  of  tlie  7iew  creation;  and  in  her  it  was 
fulfilled  in  the  most  clear  and  positive  manner. 

2G.  When  she  was  brought  forth  into  the  new  creation,  for 
salvation  and  strength,  the  same  persecuting  spirit  by  which 
Jesus  was  put  to  death,  raged  likewise  against  her — by  distress, 
false  judgment,  and  repeated  imprisonments;  but  by  the  protec- 
tion of  God,  she  was  delivered  from  the  hands  of  her  enemies. 
He  was  brought  as  a  lamb  to  the  slaughter,  and  was  taken  away 
by  distress  *  and  false  judgment.  So  in  him,  that  prophecy  was 
spiritually  and  literally  fulfilled ;  and  in  her,  it  was  also  fulfilled 
both  spiritually  and  literally. 

27.  From  the  prison  of  the  wicked,  and  from  the  judgment  of 
antichrist  she  was  taken  ;  and  on  the  wings  oi  liberty  and  i?idepeu- 
de?ice,  she  flew  into  the  wilderness  oi  America,  where  God  intended 
to  establish  the  foundation  of  this  spiritual  building,  which  he  had 
promised  to  accomplish  in  the  latter  days;  and  there,  in  her 
appoitited  place,  (in  a  remote  part  of  Niskeuna,)  she  was  nourished 
for  a  time,  times,  arid  half  a  time,  or  three  years  and  a  half, 
until  the  opening  of  the  testimony  of  "  i/^e  everlasting  gospel  " 
in  America,  in  the  year  1780. 

28.  Let  it  be  observed  here,  that  the  woman  clothed  with  the 
sun,  who  fled  into  the  spiritual  wilderness  for  the  space  of  twelve 
hundred  and  sixty  days,  or  years,  and  the  woman  who  flew  into 
the  literal  wilderness  for  a  time,  times,  and  half  a  time,  are 
distinctly  two;  and  the  periods  of  time  also,  are  two  distinct 
periods — the  latter  period  commencing  after  the  former  closed. 

29.  It  was  at  the  close  of  the  latter  period,  that  the  woman 
last  mentioned,  was  called  forth  out  of  her  excluded  retreat  from 
the  world,  and  openly  arrayed  in  her   true   spiritual   apparel, 

fine  linen,  clean  and  v:hite  ;  which  is  the  righteousness  or  [(Jixaioj- 
^ara]  the  righteous  acts  of  the  saints. 

30.  And  then  was  heard,  in  truth  and  reality,  a  great  voice  of 
much  people  in  heave?i,  saying.  Alleluia!  Salvation,  and  glory, 
and  honor,  and  power,  wnto  the  Lord  our  God — For  the  marri- 
age of  the  Lamb  is  come,  and  the  Bride,  his  wife,  hath  made 
herself  ready. 

31.  Marriage  is  for  the  purpose  of  multiplying  seed,  and  rais- 
ing up  a  family ;  therefore,  as  she  was  now  a  queen,  and  the 
mother  of  the  king's  children,  it  was  said,  She  shall  be  brought 
unto  the  king,  in  glorious  apparel,  in  clothing  of  wrought  gold, 
in  raiment  of  needle  toork.  And  after  being  brought,  with  the 
virgins  her  companions,  in  robes  of  needle  work,  the  angry 
dragon  soon  commenced  a  war  of  malicious  words  with  the 
remnant  of  her  seed  or  children,  icho  keep  the  commandments  of 
God,  and  have  the  testimony  of  Jesus  Christ. 

32.  They  that  are  joined  to  the  Lord  are  one  spirit;  for  two, 
saith  he,  shall  be  one.     And  the  two  who  become  one  spirit  in 


B.  VIII.       REVELATIONS   RELATING   TO   MOTHER.  413 

the  Lord,  are  man  and  woman,  redeemed  and  purified  from  the  chap. ix. 
power  and  influence  of  the  fall,  and  these  tvjo  agree  in  one,  and 
that  in  which  they  agree,  is  the  one  ivord  of  their  testimony. 

33.  Hence  there  are  throe  that  bear  witness  on  earth,  namely, 
the  first  Father  and  Mother  of  redemption,  and  the  one  word  of 
their  testimony,  which  liveth  and  abideth  forever;  and  these 
three   are  one,  and  bear  a  perfect  correspondence   to  the   three 

that  bear  record  in  heaven,  namely,  the  Father,  and   Wisdoni,  Uohn,  v. 
and  the  Holy  Spirit  of  divine  power  and  influence,  which  is  the  '^' 
word  of  life  proceeding  from  the  two,  and  by  which  all  things 
were  created  that  are  created. 

34.  Nothing  in  nature  can  be  begotten  without  a  begetter,  and 
nothing  can  be  conceived  without  a  conceiver,  and  nothing  can 
be  either  begotten  or  conceived,  without  a  corresponding  influence 
between  two;  and  hence  there  are  three  that  hear  ivitness  in  i John, v. 
earth,  the  spirit,  the  icater,  and  the  blood:  and  these  three  ^• 
agree  in  one.  And  by  these  three,  all  things  are  begotten,  con- 
ceived and  brought  forth  into  existence,  in  regard  to  time;   this 

is  a  true  type  of  the  work  of  regeneration. 

35.  If  we  receive  the  witness  of  men,  the  witness  of  God  is 
greater.  If  there  be  a  correspondent  relation  of  one  thing  with 
another,  in  regard  to  the  things  of  time,  much  more  so  in  regard 
to  the  things  of  eternity  ;  and  if  the  primitive  order  and  perfection 
of  the  natural  and  visible  creation  of  man  was  glorious,  the  order 
and  relation  of  the  spiritual  and  invisible  is  much  more  perfect 
and  glorious. 

36.  Then  as  the  three  that  bear  record  on  earth,  bear  a  cor- 
respondence to  the  three  that  bear  record  in  heaven ;  so  each 
derive  their  attributes  from  that  mutual  correspondence.  The 
first  spiritual  Father  of  man's  redemption,  is  the  image  and 
likeness  of  Him  that  was  from  everlasting.  The  first  spiritual 
Mother  is  the  image  and  likeness  of  Her  that  was  icith  Him  from  Pro''-  '>^iii- 
everlasting,  from  the  beginning,  or  ever  the  earth  loas. 

37.  And  the  spirit  of  life,  in  the  one  joint  testimony  or  word 
of  the  eternal  Father  and  Mother,  by  which  their  spiritual 
children  are  begotten,  conceived,  and  brought  forth  in  the  new 
creation,  and  by  which  all  things  are  created  anew  in  Christ 
Jesus,  is  the  revealed  glory  and  correspondent  power  and  wisdom  prov.  i.  i, 
of  that  Word  which  proceeded  and  came  forth  from  God,  which  ^'^^j.  ^  54 
was  in  the  beginning  with  God,  and  which  was  God,  and  by 

which  all  things  were  made  that  were  made,  and  without  which  John,  i.  3. 
was  not  any  thing  made  that  vjus  made. 

38.  Therefore,  according  to  the  tmchangeable  purpose  of  God, 
which  he  purposed  in  himself  before  the  foundation  of  the  world, 
he  hath  brought  forth  the  foundation  pillars  of  the  new  creation ; 
the  correspondent  agents  and  declarative  glory  of  the  Eternal 
Parentage ;  who  have  finished  and  completed  the  foundation  of 


414  EVIDENCES    ACCOMPANYING  B.  VIII. 

CHAP.  X.  Grod's  spiritual  building  in  heaven  and  on  earth ;  and  which 
spiritual  building,  is  founded  in  the  Divine  Nature  by^the 
most  infallible  evidences. 

39.  And  therefore,  until  the  whole  order  of  heaven  be'^sup- 
planted  and  overthrown,  the  foundation  of  the  church  can  never 
be  moved,  nor  the  pillars  thereof  shaken ;  but  according  to  that 
promise,  Yet  once  more,  the  work  and  building  of  Grod  will  go 
on  to  the  final  removing  of  those  things  that  are  shaken,  as  of 

Heb.xii.      things  that  are  made,  that  those  things  which  cannot  be  shaken 

^'  may  remain. 


CHAPTER  X. 
evidences  accompanying  the  second  appearing  op 

CHRIST. 

The  work  of  God,  in  relation  to  the  redemption  of  man,  being 
beyond  human  comprehension,  has  been  always  mistaken  by  the 
most  wise  and  penetrating,  in  their  natural  state ;  and  therefore, 
it  is  not  surprising,  that  such  should  wholly  mistake  the  nature 
of  that  evidence,  by  which  it  is  confirmed  to  those  who  are  actually 
in  it. 

2.  In  this,  however,  as  well  as  in  every  thing  else,  vain  man 
has  assumed  the  authority  of  prescribing  to  Grod ;  and,  without 
regarding  the  presumptuous  mistakes  of  former  generations,  every 
one  is  ready  to  lay  out,  in  his  own  imaginations,  what  evidence  is 
necessary  to  accompany  a  living  testimony,  in  order  to  give  it 
divine  credit  and  authority.  But  the  truth  never  was  acceptable 
to  sinful  man,  nor  can  any  evidence,  even  of  his  own  choosing, 
bind  him  to  believe  and  obey  it. 

3.  The  greatest  external  wonders  that  ever  God  wrought  in 
confirmation  of  his  word,  were  followed  by  the  greatest  and  most 
aggravated  unbelief,  and  hardness  of  heart ;  as  is  evident  from 
the  history  of  Noah's  posterity  after  the  flood,  and  the  Israelites 
in  the  wilderness. 

4.  The  greatest  objection  against  the  testimony  of  Christ,  in 
John,  yi.  his  first  appearance  was,  want  of  evidence.  What  sign  shewest 
^^-             thou  that  we  maij  believe  ?     They  pretended  that  they  would 

believe  upon  the  evidence  of  such  mighty  works  as  their  fathers 
had  seen  in  the  wilderness;  but  their  hatred  of  the  truth,  and 
their  fondness  to  find  objections  against  it,  proved  that  they  had 


B.  VIII.       THE  SECOND  APPEARING  OF  CHRIST.  415 

the  same  spirit  as  their  fathers,  who  for  forty  years,  provoked   chap,  x. 
God  in  the  wilderness,  with  their  objections  and  cavils. 

5.  Hence  the  Spirit  of  truth,  that  was  then  grieved,  and  pro- 
voked, by  a  generation  of  proud  Pharisees,  and  deceitful  hypo- 
crites, predicted  by  the  mouth  of  Saint  Paul,  that  when  Christ 
should  make  his  second  appearance,  to  reveal  the  man  of  sin, 

even  him,  whose  coming  is  in  them  that  perish,  after,  or  [Gr.  sThes.  ii. 
xaTol]  according  to  the  working  of  Satan,  with  all  power,  and  ^'  ^°' 
signs,  and  lying  wonders,  and  loith  all  deceivabletiess  of  un- 
righteousness; because  they  received  not  the  love  of  the  truth, 
that  they  might  be  saved.  This  ma?i  of  sin  the  Lord  would  con- 
sume with  the  spirit  of  his  mouth,  and  destroy  with  the  bright- 
ness of  his  coming. 

6.  And  for  this  cause  God  should  send  (or  suffer  them  to 
choose,)  strong  delusion,  to  believe  a  lie,  that  they  might  be 
damned,  who  believed  not  the  truth,  but  had  pleasure  in  un- 
righteousness. Nothing  but  a  principle  of  love  to  truth,  and 
obedience  flowing  from  that  principle,  ever  saved  any  soul ;  nor 
were  any  of  those  visible  miracles  and  wonders,  which  are  left  on 
record,  wrought  for  the  immediate  purpose  of  saving  the  soul. 

7.  Yet,  in  condescension  to  mankind,  in  their  imprisoned  state 
of  darkness  and  sensuality,  God  has,  in  every  dispensation  of  his 
grace,  addressed  their  external  senses  with  evidences  of  his 
Divine  power,  for  the  purpose  of  strengthening  the  faith  of  the 
weak  believer,  in  that  which  was  saving,  and  to  stop  the  mouths 
of  gainsayers. 

8.  And  however  grossly  the  present  testimony,  and  work  of 
Christ,  has  been  misrepresented,  and  stigmatized,  as  an  unfounded, 
and  incredible  invention  of  the  worst  of  human  characters,  it  has 
by  no  means  been  lacking  in  such  kind  of  evidence,  as  sufficiently 
demonstrated  its  intimate  and  close  relation  to  the  work  that  was 
manifested  in  the  primitive  Church,  even  to  the  external  senses 
of  natural  men. 

9.  The  spirit  is  unchangeably  one  and  the  same  at  all  times ; 
but  the  manifestation  of  the  spirit  may  be  various,  by  means  of 
supernatural  and  extraordinary  gifts.  Many  extraordinary  gifts 
were  in  the  primitive  church :  such  as  gifts  of  healing ;  working 
of  miracles;  prophecy;  discerning  of  spirits;  divers  kinds  of 
tongues ;  the  interpretation  of  tongues,  &c. ;  yet  all  these  were 
not  for  salvation,  but  for  the  outward  manifestation  of  that  in- 
ward spirit,  by  which  salvation  is  wrought. 

10.  Such  evidences  have  existed  in  the  Church  of  Christ  from 
the  first  opening  of  the  Gospel  to  the  present  day ;  as  such  out- 
ward gifts  have  been  abundantly  ministered  through  our  Mother, 
and  the  first  witnesses,  and  from  them  to  others,  and  frequently 

used  on  various  occasions.  Mat.vii.22. 

11.  It  is  true,  wicked  men  have  often  had  extraordinary  gifts, 


416  EVIDENCES   ACCOMPANYING  B.  VIII. 

CHAP  X.  ■v^rliieh  have  given  occasion  to  their  pridefand  vanity,  from  which 
oifences  have  arisen  against  the  true  exercise  of  a  Divine  Power; 
and  therefore  such  things  are  not  to  be  the  most  earnestly 
coveted ;  nor  is  the  real  internal  saving  work  of  the  spirit  thereby 
certainly  evidenced.  The  Spirit  is  known  by  its  fruit,  and  the 
fruits  of  the  Spirit,  which  are  invariably  the  same  in  all,  are  very 
different  from  those  extraordinary  gifts  which  are  severally 
divided,  and  may  exist  even  where  the  real  fruits  of  the  Spirit  are 
not  to  be  found. 

12.  However,  as  these  gifts  originally  flow  from  the  Spirit,  and 
belong  to  the  Church,  they  are  of  importance  in  their  proper 
place,  and  have  been  abundantly  used  in  the  first  opening  of  the 
Gospel  in  America.  Therefore,  it  may  not  be  improper  to  notice 
here,  a  few  instances  of  that  miraculous  power,  by  which  the 
most  stubborn  unbelievers  were  confounded,  and  the  faith  of 
others  strengthened,  who  continue  to  be  living  witnesses  of  the 
truth,  to  the  present  day. 

13.  It  has  been  remarked  that  Pharoah's  wise  men  and  sor- 
cerers could  mimic  the  miracles  of  Moses,  in  such  things  as  were 
productive  of  evil;  but  those  evils  they  could  not  remove,  which 
showed  that  the  evil  spirit  had  neither  power  nor  disposition  to 
do  good.  Hence  such  miracles  as  were  of  benefit  to  mankind, 
have  been  most  generally  considered  as  a  distinguishing  confirma- 
tion of  the  spirit  of  goodness  and  truth ;  and  upon  this  principle, 
the  gift  of  healing  has  been  the  most  universally  ascribed  to  the 
Spirit  of  Christ. 

14.  Therefore,  although  a  multitude  of  facts  of  a  like  extra- 
ordinary appearance,  might  have  been  collected  from  the  living 
witnesses  of  the  present  work  of  Grod ;  yet,  to  the  candid  and 
honest  friend  of  truth,  the  following  particulars  may  be  sufficient 
to  show  that  the  same  Spirit,  which  wrought  by  Christ  Jesus  and 
hjjs  Apostles,  was  made  manifest  for  the  confirmation  of  the  truth 
in  this  latter  day.* 

15.  Noah  Wheaten,  of  New-Lebanon,  in  the  State  of  New- 
YorJc,  aged  sixty-four  years,  testifies :  That  shortly  after  he  had 
received  the  faith  in  the  testimony  of  Christ's  second  appearing, 
in  the  year  1780,  near  the  beginning  of  July,  (according  to  the 
hest  of  his  remembrance,)  being  employed  in  clearing  land,  about 
forty  or  fifty  rods  from  his  own  house,  and  being  thirsty,  he  left 

*  The  manner  in  ivhich  we  have  stated  these  miraculous  gifts,  is  not  such  as  would 
have  been  the  most  agreeable  to  our  own  feelings,  were  our  testimony  to  be  con- 
fined to  our  friends  and  those  who  are  personally  acquainted  with  our  people. 
Among  oui-selves,  a  plain  and  simple  statement  of  the  truth  is  sufficient,  without 
the  formal  ceremony  of  an  affidavit,  to  enforce  it.  But  the  world  of  mankind  have 
become  so  faithless  towards  each  other,  that  they  cannot  believe,  nov  be  believed, 
without  something  like  legal  attestation  ;  therefore,  in  conformity  to  general 
practice,  we  have  stated  these  evidences,  after  the  manner  of  depositions,  signed 
and  witnessed ;  and  we  are  willing  that  any  who  are  desirous  of  further  informa- 
tion, should  make  personal  enquiry. 


B.  VIII.        THE    SECOND   APPEARING    OF   CHRIST.  417 

his  work  to  go  to  a  spring  on  the  opposite  side  of  a  fence,  near   chap,  x. 
by,  to  get  some  drink.     That  having  mounted  the  fence,  which 
was  very  high,  in  jumping  oflF,  by  a  mis-step,  dislocated  his  ancle 
outwardly,  and  split  or  broke  the  outer  bone  of  his  leg,  just 
above  the  ancle  joint. 

16.  That  after  groaning  and  wallowing  in  this  situation  a 
while,  he  crawled  to  the  spring,  and  back  to  the  place'  where  he 
had  been  at  work.  That  although  he  was  una])le  to  go  on  with 
his  work,  he  was  yet  unwilling  to  return  to  his  house,  or  to  make 
his  case  known,  on  account  of  the  enmity  of  his  unbelieving- 
neighbors,  to  whom  he  had  often  testified  his  faith,  as  he  had 
nothing  to  expect  from  them  but  derision. 

17.  That  his  ancle  began  to  swell,  and  the  j^ain  increased,  yet 
there  he  continued,  tumbling  and  rolling  about,  for  the  space  of 
two  or  three  houi's,  in  great  distress  of  mind  as  well  as  pain  of 
body.  That  at  length  he  crawled  home  on  his  hands  and  knees, 
and  although  under  extreme  mortification  of  spirit  for  this  mis- 
fortune, yet  he  was  full  of  faith  and  confidence  in  the  gift  of 
miracles,  which  he  had  before  strongly  testified  to  his  unbelieving 
neighbors. 

18.  That  he  felt  the  trial  of  his  faith  now  come,  and  was, 
therefore,  resolved  not  to  mar  his  testimony  by  flinching  from  it, 
in  the  hour  of  trial ;  but  feeling  full  confidence  in  the  gift  of  Grod, 
he  refused  to  have  a  doctor  called,  or  any  attempt  inade  to  set 
the  bone,  or  even  any  outward  application,  for  the  mitigation  of 
his  pain.  That,  consequently,  his  ancle  and  leg  swelled  greatly, 
turned  black,  and  was  excessively  painful. 

19.  That,  while  in  this  situation,  numbers  of  his  unbelieving 
neighbors  came  to  see  him,  and  also  several  of  the  believers ; 
but  still  confident  in  the  faith  of  a  miraculous  cure,  and  desiring 
to  confirm  his  testimony  to  his  neighbors,  he  would  not  submit 
to  the  ordinary  means  of  relief.*  That  thus  he  continued,  from 
about  two  o'clock  in  the  afternoon  till  the  evening  of  the  follow- 
ing day;  during  which  time,  his  mind  was  in  agonizing  labor  to 
God  for  a  miraculous  cure ;  which,  with  his  extreme  pain,  forced 
the  sweat  in  plentiful  effusions,  from  every  pore  of  his  body. 

20.  At  length,  as  his  family,  consisting  of  ten  in  number,  were 
assembled  at  their  evening  worship,  in  the  room  where  he  was 
then  sitting  upon  a  chest,  the  power  of  God  came  suddenly  upon 

*  To  some  who  are  strangers  to  Noah  Wh  eaten,  his  perseverance  in  rel'using  the 
ordinary  means  of  relief,  may  seem  incredible ;  while  others  may  be  ready  to  im- 
pute it  to  enthusiastic  madness;  it  may  therefore  be  proper  to  remark  here,  that, 
as  a  man  in  nature,  he  was  well  known  to  be  a  person  of  singular  courage,  and  in- 
vincible fortitude.  He  was  formerly  a  seafaring  man,  and  employed  as  a  captain 
of  a  vessel,  mostly  in  the  whale  fishery ;  and  having  passed  through  many  trying 
scenes,  he  often  had  his  courage  and  fortitude  put  to  the  severest  test.  And  as  his 
enterprising  zeal  was  not  easily  frustrated,  in  wordly  adventures ;  so  in  his  faith, 
he  could  not  be  readily  brought  to  yield  his  testhnony  to  the  enemies  of.  the  cross 
of  Christ. 


418  EVIDENCES  ACCOMPANYING  B.  VIII. 

CHAP.  X.  jjjjji^  and  he  was  instantly  hurled  from  his  seat,  and  set  upon  his 
feet,  and  whirled  swiftly  round,  like  a  top,  for  the  space  of  two 
hours,  without  the  least  pain  or  inconvenience.  That  he  then 
retired  to  rest,  well  and  comfortable,  and  the  next  morning,  arose 
in  health,  took  his  team  and  went  to  plowing. 

21.  The  said  Noah  Wheat  en  further  testi£es,  as  a  remarkable 
fact,  that  his  unbelieving  neighbors,  who  were  knowing  to  this 
dislocation  of  his  ancle,  hearing  of  his  miraculous  cure,  came  to 
his  house  and  desired  to  see  his  ancle.  That,  accordingly,  he 
uncovered  it  before  them ;  at  this  instant,  a  sharp  pain,  like  the 
piercing  of  a  dagger,  passed  through  his  ancle,  and  that  this  was 
repeated  as  often  as  he  showed  it,  for  several  days  afterwards. 
That  otherwise  he  has  suffered  no  inconvenience  from  it,  from 
that  time  to  this ;  but  that  ancle  has  remained  as  sound  as  the 
other. 

22.  That  happening  afterwards  to  mention  this  circumstance 
to  Mother,  she  said,  It  was  their  unbelief  which  pierced  his 
ancle,  and  that  he  had  no  business  to  show  it  to  them. 

Taken  from  the  mouth  of  the  said  l>ioah  Wheaten,  the  21st  of 
April,  1808.  In  presence  of  Richard  Spier,  Stephen  Munson, 
Daniel  Goodrich,  and  Seth  Y.  Wells. 

Signed,  NOAH  WHEATEN. 

23.  Sarah  Kibbee,  of  New-Lebanon,  testifies :  That  when  a 
child,  she  was  very  weakly;  that  her  weakness  finally  settled 
in  her  left  foot.  That,  beside  other  medical  attendance,  she  was 
under  the  care  of  Doctor  Millard,  during  one  whole  summer,  and 
found  no  relief.  That  her  foot  and  leg  withered,  and  seemed  to 
perish.  That  the  cords  of  her  ham  were  so  contracted,  that  she 
was  unable  to  straighten  her  leg,  or  set  her  foot  to  the  floor. 
That  for  the  space  of  a  year  and  a  half,  she  used  crutches 
altogether.  That  sometime  about  the  middle  of  March,  1781, 
being  then  in  the  16th  year  of  her  age,  she  went  with  Noah 
Wheaten  from  Hancock,  where  she  then  lived,  to  Niskeuna, 
(now  Watervliet)  where  Mother  and  the  elders  resided. 

24.  That  here  she  was  left,  though  much  against  her  will. 
That  being  a  cripple,  and  young  and  bashful,  she  was  treated 
with  great  kindness  and  gentleness.  That  she  had  no  faith  in  the 
testimony  of  the  people,  nor  any  convictions  of  sin,  although  her 
parents  had  believed  before.  That  labors  were  made  with  her, 
and  after  a  few  days  she  received  faith,  and  confessed  her  sins. 
That  the  next  day,  being  the  first  day  of  the  week,  as  she  was 
sitting  in  a  chair.  Elder  Willia7n  Lee  came  into  the  room,  took 
hold  of  her  foot,  and  stroked  it  with  his  hands,  saying.  According 
to  thy  faith,  so  be  it  u7ito  thee.  That,  soon  after.  Mother  came 
into  the  room,  and  bade  her,  put  away  her  wooden  staves,  and 
lean  upon  Christ. 


B.  VIII.       THE  SECOND  APPEARING  OP  CHRIST.  419 

25.  Thkt  she  immediately  received  strength,  laid  away  her   chap,  x. 
crutches,  and  has  never  used  any  since,  but  was  restored  to  per- 
fect soundness,  so  that  her  foot  and  leg,  which  before  was,  at  least, 

one  quarter  less  than  the  other,  was,  in  every  respect,  restored 
equal  with  the  other.  That  she  went  forth  in  the  worship  of  Grod, 
afterwards  to  work,  and  has  never  felt  the  least  symptom  of  her 
old  infirmity  from  that  day  to  this. 

Taken  from  the  mouth  of  the  said  Sarah  Kibbee,  April  21, 
1808.  In  the  presence  of  Hannah  Chauncey,  Amos  Slower,  D. 
Goodrich,  and  S.  Y.  Wells. 

Signed.  SARAH  KIBBEE. 

26.  Hannah  Cogswell,  of  New-Lebanon,  testifies :  that  the 
above  mentioned  Sarah  Kibhee's  miraculous  cure  was  wrought 
in  her  presence.  Noah  Wheaten  also  states,  as  a  remarkable 
instance  of  obstinate  unbelief  and  determined  opposition  in  the 
world  of  mankind  against  the  truth,  that  having  often  labored 
with  two  men,  his  neighbors,  (by  name,  Gideon  and  Simeon 
Martin,)  to  convict  them  of  the  truth  of  the  testimony  which  he 
had  received.  And  that  they,  knowing  that  the  people  professed 
faith  in  the  gift  of  miracles,  had  said  that,  if  the  Shakers  would 
cure  Sarah  Kibbee,  they  would  believe  in  them. 

27.  That,  accordingly,  after  her  miraculous  cure,  these  men 
having  seen  her,  he  reminded  them  of  their  promise,  as  they  must 
now  be  convinced  that  Sarah  Kibbee  was  restored.  That  they 
replied,  that  if  they  should  see  the  Shakers  cut  a  man  in  two, 
and  put  him  together  again,  and  heal  him,  they  would  not  believe. 

28.  Phebe  Spencer,  of  Neio-Lebanon,  aged  seventy-three, 
years,  testifies :  That  in  the  year  1781,  in  the  month  of  November, 
(according  to  the  best  of  her  remembrance,)  having  been  in  the 
faith  about  two  months,  and  living  then  in  Stephentown,  she 
went  in  company  with  her  husband  Jabesh  Spencer,  (since 
deceased)  to  see  a  young  woman,  about  fifteen  miles  distant,  and 
that  on  their  return  home,  (being  the  first  day  of  the  week)  in 
crossing  a  bridge,  within  about  twenty  rods  of  their  own  house, 
a  part  of  the  bridge  gave  way,  her  horse  fell  through,  and  she 
falling  backwards,  came  with  her  right  side  upon  one  of  the 
string-pieces  of  the  bridge,  was  taken  up  senseless,  and  carried 
into  the  house  by  Jabesh  and  others,  who  assembled  at  the  place. 

29.  That,  soon  after,  she  came  to  herself,  and  perceived  that 
her  ribs  were  broken  in  such  a  manner  that  she  was  unable  to 
speak,  or  breathe  without  screeching.  That  she  could  sensibly 
feel  and  hear  the  broken  ends  of  her  ribs  grate  against  each 
other,  at  every  breath  she  drew.  That  her  neighbors,  who  had 
assembled  on  the  occasion,  urged  her  to  send  for  a  doctor  to  let 
blood,  or  to  do  something  for  her;  but  although  she  was  in 
extreme  pain  and  distress,  she  could  not  feel  freedom  of  mind  to 
do  it. 


420  EVIDENCES    ACCOMPANYING  B.  VIII. 

CHAP.  X.  30.  That  Jahesh  was  also  urged  to  get  a  doctor ;  which,  on 
account  of  her  feelings,  he  also  declined.  That  this  unwilling- 
ness in  her,  was  considered  by  her  neighbors  as  obstinate  wilful- 
ness, and  they  said  that,  because  she  was  a  Shaker,  she  had  set 
herself  against  receiving  help  from  doctors,  and  earnestly  pressed 
her  to  send  for  one ;  but  she  still  refused,  and  thus  continued, 
without  any  mitigation  of  distress,  till  the  Tuesday  following, 
when   Jahesh  came   into   the  room,  and   reminded  her    of  the 

Jas.  V.  14.  Apostle  James'  advice.  Is  any  sick  aviong  yo7i,  let  him  call  for 
the  elders  of  the  Church,  cf-c. ;  he  proposed  to  send  for  Hezekiah 
Hammond,  and  others  of  the  Believers,  That  she  immediately 
consented.  Accordingly,  Hezekiah  Hammond  and  Joel  Pratt 
were  sent  for,  and  came  about  sunset. 

31.  That  they  entered  the  room,  where  she  sat  bolstered  up 
in  her  bed;  that  Hezekiah  came  and  took  hold  of  her  hand,  and 
bade  her  labor  for  the  power  of  God,  and  take  faith.  That  she 
was  immediately  seized  with  a  shaking,  like  one  in  a  strong  fit 
of  the  ague,  which  so  far  released  her,  that  she  was  able  to  speak 
and  breathe  without  difficulty ;  but  that  her  pain  still  continued, 
and  she  was  yet  unable  to  move  or  help  herself;  that  she,  how- 
ever, rested  some  that  night.  That  the  next  morning,  after 
breakfast,  Hezekiah  C9,me  again  in  the  room  and  assembled  all 
the  family,  that  were  then  at  home,  consisting  of  her  husband, 
two  sons,  and  seven  daughters,  and  desired  them  all  to  kneel 
down  with  him. 

32.  That  they  accordingly  kneeled,  which  was  very  contrary 
to  the  feelings  of  her  children,  as  they  were  all  in  opposition  to  the 
faith.  That  after  continuing  on  their  knees  a  few  minutes,  they 
arose,  and  Hezekiah  came  to  the  bed  side,  took  her  by  the  hand, 
and  desired  her  to  get  up.  That,  with  some  difficulty,  she  got 
up  and  sat  in  a  chair.  That  they  again  kneeled  in  a  circle  round 
her,  after  which  Hezekiah  bade  her  stand  up  ;  which  she  accord- 
ingly did.  That  he  then  put  one  hand  upon  her  head,  and  the 
other  upon  her  side,  at  which  she  felt  such  a  glow  of  the  power 
of  God,  as  she  was  unable  to  describe,  which  first  struck  her 
head,  and  then  ran  down  her  right  side ;  instantly  she  felt  her 
ribs  sensibly  press  outward  against  his  hand,  and  her  side  was 
immediately  healed. 

33.  That  he  then  led  her  several  times  across  the  floor;  but 
having  taken  no  nourishment  since  her  fall,  she  was  weak.  That 
he  bade  her  sit  down  and  take  food,  which  she  did.  That  after- 
wards he  bade  her  walk  herself,  and  she  walked,  and  felt  well  and 
comfortable.  That  after  some  salutary  advice  he  left  her.  That, 
at  evening,  a  number  of  the  believers  came  to  the  house,  and  she 
assembled  with  them,  and  went  forth  in  the  worship  of  God  with 
greater  power  than  she  had  ever  done  before. 

34.  That  she  has  continued  from  that  day  to  this,  without  the 


B.  VIII.       THE   SECOND   APPEARING    OP    CHRIST.  421 

least  symptom  of  pain  or  inconvenience,  arising  from  her  fall ;    chap,  x. 
and  that  this  miraculous  gift  of  God  struck  conviction  all  around, 
and  was  a  means  of  bringing  her  whole  family,  and  many  others 
into  the  faith. 

Taken  from  the  mouth  of  the  said  Phehe  Spencer,  April  22, 
1808.  In  presence  of  Sarah  Slossoii,  Amos  Stower,  B.  Good- 
rich, and,  Sclh  Y.  Wells. 

Signed,  PHEBE  SPENCER. 

N.  B.  Mary  and  Salome  Spencer,  daughters  of  the  said  Phehe 
Spencer,  testify  to  the  truth  of  the  above  account ;  and  that  it  was 
the  means  of  bringing  them  into  the  faith,  and  also  many  others. 

35.  Richard  Treat,  oi Neio-Lehanon,  testifies:  That  in  the 
year  1781,  sometime  in  July,  (according  to  the  best  of  his  re- 
membrance,) his  son  Truman,  then  about  fifteen  months  old, 
having  been,  for  about  ten  days,  violently  sick,  appeared  to  be 
perfectly  senseless  and  near  dying.  That  being  distressed  in 
his  mind  for  the  child,  he  went  over  the  mountain  to  Hancock, 
to  see  Elder  John  Hocknell,  and  requested  of  him  that  he  would 
home  and  lay  his  hand  upon  the  child ;  for  he  had  faith  that  he 
could  heal  the  child. 

36.  That  Elder  Hocknell,  having  labored  in  his  mind  a  few 
minutes,  was  seized  with  the  power  of  God  in  outward  operations, 
came  up  to  him,  and  struck  him  on  the  hand  several  times,  then 
bade  him  go  home,  nothing  doubting,  and.  lay  his  hand  upon 
the  child,  and  he  should  see  the  glory  of  God.  That  this  threw 
him  into  great  tribulation,  fearing  lest  his  faith  should  fail  him, 
and  he  should  not  be  able  to  heal  the  child.  That  he  returned 
home,  praying  every  step  of  the  way,  that  God  would  strengthen 
his  faith. 

37.  That  he  came  into  the  house,  and  walking  the  floor  in 
great  tribulation,  was  suddenly  seized  with  the  power  of  God,  in 
the  same  manner  that  Elder  Hocknell  had  been;  and  going  to 
the  child,  who  then  lay  in  his  mother's  lap,  he  first  laid  his  hand 
upon  the  child,  then  took  him  from  his  mother,  placed  him  upon 
his  arm,  and  holding  him  with  his  other  hand,  carried  him  several 
times  around  the  room.  That  the  child  immediately  came  to  his 
senses,  laughed,  and  appeared  bright  and  lively.  That  he  then 
returned  him  to  his  mother,  lively  and  well ;  and  that  he  con- 
tinued so,  without  any  return  of  his  disorder. 

Taken  from  the  mouth  of  the  said  Richard  Treat,  April  22, 
1808.  In  the  presence  of  John  Farrington,  Daniel  Goodrich, 
and  Seth  Y.  Wells. 

Signed,  RICHARD  TREAT. 

N.  B.  Sarah  Treat,  the  mother  of  the  child,  gives  the  same 
account  of  this  miraculous  cure,  which  was  wrought  in  her  pre- 
sence, and  in  the  presence  of  several  of  the  family. 


422  EVIDENCES  ACCOMPANYING  B.  VIII. 

CHAP.  X.  38.  John  Farrington,  of  New-Lehancm,  testifies :  That  at 
the  age  of  four  or  five  years,  being  at  school,  about  two  miles 
from  home,  he  had  his  left  ancle  put  out  of  joint,  and  was  carried 
home  in  great  pain  and  distress.  That  two  or  three  days  after- 
wards, he  was  carried  to  Dr.  Thompson's  in  Somers,  State  of 
Connecticut.  That  the  doctor  being  absent,  his  wife  (who  also 
professed  some  skill  in  bone-setting,)  undertook  to  set  the  ancle  ; 
but  it  being  greatly  swelled,  was  not  eff"ectually  done,  which 
occasioned  a  continual  weakness  afterwards,  and  was,  at  times, 
very  painful. . 

39.  That  at  the  age  of  twenty,  (being  the  year  1780,)  he 
heard  and  embraced  the  testimony  of  the  Grospel ;  but  was  still 
subject  to  lameness,  and  often  to  that  degree,  that  his  whole  leg 
would  swell  up  to  his  knee,  and  be  very  painful.  That  having, 
for  some  years,  expected  it  to  terminate  in  a  fever  sore,  he 
applied  to  Calvin  Harloto,  who  was  then  a  physician  among  the 
Believers ;  and  that  outward  applications  were  made,  from  time 
to  time,  but  to  no  effect. 

40.  That  in  the  month  of  December,  1789,  his  lameness 
having  greatly  increased,  he  was  in  much  tribulation  about  it. 
That  both  himself  and  the  doctor  had  great  apprehensions  that  he 
would  remain  a  cripple  during  life.  That  his  leg  was  greatly 
swelled,  attended  with  a  high  fever,  so  that  he  was  confined  to 
his  room  for  several  days. 

41.  That  as  he  was  sitting  one  evening,  with  his  leg  across  his 
knee,  his  hand  clasping  his  ancle,  which  was  then  in  extreme 
pain,  {William  Safford  being  present,)  Eleazar  Rand  came 
suddenly  into  the  room,  and  without  speaking,  placed  a  chair 
near  him.  Perceiving  that  Eleazar  had  a  gift  of  God  for  him, 
he  immediately  removed  his  leg  from  his  knee  into  the  chair,  and 
Eleazar,  at  the  same  time,  taking  another  chair,  sat  down  by 
him,  placed  his  leg  upon  his  (i.e.  John's)  leg,  and  sat  in  that 
position  three  or  four  minutes,  then  rose  up  and  left  the  room; 
but  soon  returned,  sat  down  and  placed  his  leg  in  the  same  man- 
ner the  second  time. 

42.  That  this  was  done  seven  times,  without  a  word  spoken  by 
either  of  them.  That  the  pain  ceased,  the  swelling  abated,  and 
his  leg  was  immediately  restored  whole  and  sound  as  the  other, 
and  has  continued  so  from  that  day  to  this. 

,  43.  William  Safford,  of  New-Lebanon,  being  present, 
testifies  to  the  truth  of  this  miraculous  cure.  The  said  John 
Farrington  and  William  Safford  also  testify.  That  they  were 
afterwards  informed  that  Elder  Henry  Cluff,  Job  Bishop  and 
Eleazar  Rand,  were,  at  the  time  mentioned,  sitting  in  silence  in 
a  room  in  the  upper  part  of  the  meeting  house,  near  by :  that  Job 
Bishop  suddenly  rose  out  of  his  seat,  and  bade  Eleazar  Rand,  go 
and  lay  his  leg  on  John's  leg,  without  saying,  what  John,  or  where. 


B.  YIII.       THE  SECOND  APPEARING  OF   CHRIST.  423 

44.  That  Eleazar  instantly  obeyed,  and  was  led,  by  the  power   chap,  x. 
of  Grod,  to  the  house,  and  into  an  upper  room,  where  the  said 

John  Farringion  was  then  sitting,  as  before  mentioned;  and 
that,  returning  to  the  meeting  house,  he  was  met  by  Job  Bishop 
at  the  head  of  the  stairs,  who  bade  him  go  again  till  seven 
times,  which  he  accordingly  did.* 

Taken  from  the  mouths  of  the  said  John  Farrington  and 
William  Saffnrd,  April  22, 1808.  In  presence  of  Da7iiel  Good- 
rich and  Seth  Y.  Wells. 

Signed,  JOHN  FAREINGTON, 

WILLIAM  SAFFORD. 

45.  Jennet  Davis,  of  Hancock,  testifies :  That  in  the  month 
of  May,  1783,  (being  then  in  the  twenty-first  year  of  her  age,) 
she  had  a  tooth  extracted  from  her  lower  jar,  on  the  right  side; 
and  it  being  the  furthermost  tooth,  the  jaw  was  much  injured  by 
the  operation,  and  was  very  sore,  which  afterwards  terminated 
in  an  issue  which  occasioned  a  very  ofl*ensive  breath. 

46.  That  some  time  in  August  following,  she  took  cold  in  her 
jaw,  which  occasioned  it  to  swell  very  much,  and  was  attended 
with  a  high  fever  and  great  pain.  That  outward  applications 
were  made  for  her  relief,  but  without  effect :  That  the  swelling 
still  increased,  till  her  face,  and  neck,  on  that  side,  was  swelled 
nearly  even  with  her  shoulder,  her  head  turned  over  her  opposite 
shoulder,  and  her  jaws  set,  in  such  a  manner,  that  for  the  space 
of  six  days,  she  could  take  no  nourishment,  except  what  she 
sucked  through  her  teeth. 

47.  That  one  afternoon,  about  the  beginning  of  September, 
Elder  John  Hocknell  came  to  the  house  where  she  then  lived, 
[in  Richmond  near  Hancock,  Berkshire  county,  Massachusetts,^ 
and  tarried  till  evening,  when  the  people  assembled  to  the  num- 
ber of  forty,  and  went  forth  in  the  worship  of  Grod  with  great 
power:  That  she  attempted  to  unite,  but  was  scarcely  able  to 
move,  when  Elder  Hocknell  came  up  to  her,  put  his  hand  upon 
her  face,  and  bade  her  labor  for  the  healing  poioer  of  God;  that 
her  face  immediately  felt  warm,  and  the  pain  left  her,  so  that  she 
went  forth  and  labored  in  the  worship  of  Grod  with  great  power. 

48.  That  after  meeting,  she  retired  to  rest,  and  slept  comfort- 
ably, which  she  had  not  done  for  many  nights  before.  That  the 
next  morning  she  awoke,  well  and  comfortably — the  swelling  was 
entirely  gone,  and  she  arose  in  perfect  health ;  and  that  she  has 
had  no  return  of  the  disorder  from  that  time  to  this. 

Taken  from  the  mouth  of  the  said  Jennet  Davis,  April  23d, 

•  Since  the  first  edition  of  this  work  was  published,  the  testimony  of  Job  Bishop, 
of  Canterbury,  in  New-Hampshire,  has  been  given  in  confirmation  of  these 
particular  circumstances. 


424  EVIDENCES   ACCOMPANTINQ  B.  VIII. 

CHAP.  X.  1808.  In  the  presence  of  Mary  Soutkivick,  Da7iiel  Cogszvell, 
Daiiiet  Goodrich,  and  Seih  Y.  Wells,  R.  Clark,  J.  Demming, 
J.  Southwick. 

Signed,  JENNET  DAVIS. 

49.  Mary  Sotttiiwick,  of  Hancock,  testifies:  That  about  the 
beginning  of  August,  1783,  (being  then  in  the  twenty-first  year 
of  her  age,)  she  was  healed  of  a  cancer  in  her  mouth,  which  had 
been  growing  two  years,  and  which,  for  about  three  weeks,  had 
been  eating,  attended  with  great  pain  and  a  continual  running, 
and  which  occasioned  great  weakness  and  loss  of  appetite. 

50.  That  she  went,  one  afternoon  to  see  Caloin  Harlow,  to 
get  some  assistance;  that  Mother  being  at  the  house,  Calvin 
asked  her  to  look  at  it.  That  she  accordingly  came  to  her,  and 
put  her  finger  into  her  mouth  upon  the  cancer ;  at  which  instant 
the  pain  left  her,  and  she  was  restored  to  health,  and  was  never 
afflicted  with  it  afterwards. 

Taken  from  the  mouth  of  the  said  Mary  Southwick,  the  23d 
day   of  April,  1808.     In  presence  of  Jennet   Davis,  Rebecca 
Clark,  Daniel  Cogsioell,  Daiiiel  Goodrich  and  Seth  Y.  Wells. 
Signed,  MARY  SOUTHWICK. 

51.  Jerusha  Bigelow,  of  Hancock,  in  the  mouth  of  Octo- 
ber, 1785,  was  taken  suddenly  sick  with  the  canker-rash,  which 
increased  to  such  a  degree  that  her  life  was  despaired  of.  She 
was  senseless  for  some  time ;  had  a  very  high  fever ;  her  tongue 
swelled  and  cracked  open.  One  Friday  evening,  the  family  ex- 
pecting that  she  would  die  before  morning,  had  made  preparations 
to  lay  her  out. 

52.  On  Saturday  morning,  her  father  went  for  Anna  Good- 
rich, who  lived  about  a  mile  distant,  having  faith  to  believe  that 
Anna  could  cure  his  daughter.  Anna  came,  and  after  kneeling 
by  the  bed  side,  and  praying  to  Grod  for  a  gift  of  healing,  which 
receiving,  she  laid  her  hand  upon  Jerusha,  (who  appeared  to  be 
near  dying,)  and  her  fever  left  her,  and  she  felt  herself  im- 
mediately well,  rose  from  her  bed,  and  walked  into  another  room, 
and  in  a  short  time  recovered  her  strength. 

So  testifies, 

JERUSHA  BIGELOW, 
ELCE  BIGELOW, 
ANNA  GOODRICH. 

In  presence  of  Daniel  Goodrich,  Seth  Y.  Wells,  and  a  num- 
ber of  other  witnesses.     April  23,  1808. 

58.  Enoch  Pease,  (now  living  at  Enfield,  in  Connecticut ,) 
when  about  two  years  old,  was  taken  very  sick,  and  senseless, 
and  like  to  die.  Joseph  Markham  went  to  see  the  child,  felt  a 
gift  to  kneel  down,  with  several  of  the  family,  by  the  side  of  th 


B,  VIII.         THE   SECOND   APPEARING   OP   CHRIST.  425 

cradle  where  the  child  lay;  and  laying  his  hands  upon  the  child,    chap,  x. 
he  was  immediately  restored  to  health,  and  soon  after  went  to 
play  with  the  rest  of  the  children. 
So  testifies 

JEMIMA  PEASE,  and 
JOSEPH  MARKHAM. 
In  presence  of  D.  Goodrich,  S.  Y.  Wells,  and  others. 
Hancock,  April  23d,  1808. 

54.  Susannah  Cook,  of  Hancock,  testifies:  That  in  the 
spring  of  the  year  1783,  (according  to  the  best  of  her  remem- 
brance,) she  was  healed  of  an  issue  or  fever  sore,  under  which 
she  had  suffered  very  much  for  the  space  of  seven  years,  and 
could  find  no  relief  from  doctors,  though  much  labor  and  pains 
were  taken  for  her  recovery, 

55.  That  having  faith  to  be  healed  by  a  gift  of  God,  she  went 
six  miles,  to  Luthei'  CogswelVs,  where  a  number  of  the  brethren 
and  sisters  were  assembled.  That  her  feelings  led  her  to  apply 
for  a  healing  gift  to  Anna  Northrnp,  who  was  then  laboring  under 
great  power  of  God.  That  she  received  a  healing  gift  from 
Anna's  hand,  which  instantly  restored  her. 

56.  That  previous  to  her  receiving  this  gift,  she  was  not  able 
to  walk  one  mile  without  great  difficulty,  and  greatly  increasing 
her  disorder ;  but  that  she  was  never  troubled  with  her  old  com- 
plaint afterwards.  That  soon  after,  she  traveled  about  forty 
miles  on  foot,  [to  Watervliet,]  and  could  travel  any  distance  on 
foot  without  any  inconvenience. 

Taken  from  the  mouth  of  the  said  Susaiinah  Cook,  the  23d 
day  of  April,  1808.  In  presence  of  Daniel  Goodrich,  Seth  Y. 
Wells,  and  others. 

Sig?ied,  SUSANNAH  COOK. 

57.  Mary  Turner,  of  New-Lehanon,  testifies:  That  her  son 
Jonathan,  (since  deceased,)  being  about  nine  or  ten  years  of  age, 
was  chopping  wood,  at  some  distance  from  home,  and  by  a  stroke 
of  the  ax,  received  a  very  bad  wound  on  the  top  of  his  foot :  [his 
father,  Gideon  Turner,  testifies  that  he  could  lay  his  finger,  at 
length,  in  the  wound.]  That  he  was  brought  home,  and  she  see- 
ing it  bleed  excessively,  was  greatly  troubled,  not  knowing  what 
to  do  for  it. 

58.  That  she  went  into  another  room,  kneeled  down  and  cried 
to  God,  and  soon  felt  the  power  of  God  run  down  her  arm,  and 
into  her  right  hand — instantly  her  hand  seemed  to  be  filled  with 
the  power  of  God,  accompanied  with  such  a  delicious  balsamic 
smell,  as  she  was  unable  to  describe.  That  feeling  confident 
that  it  was  a  gift  of  healing  for  her  son,  she  returned  directly 
into  the  room  and  put  her  hand  on  the  wound,  and  it  instantly 

28 


426  REMARKS   ON   THE   EVIDENCE    OF  B.  VIII. 

cHAP.xi.  ceased  bleeding.  She  then  walked  the  floor;  came  again  and 
laid  on  her  hand  a  second  time ;  this  she  repeated  seven  times, 
gently  stroking  the  wound,  during  which  time,  it  closed  up  and 
was  healed,  leaving  only  a  small  seam. 

59.  That  she  then  bound  it  up.  This  being  Saturday  after- 
noon, the  next  morning  she  unbound  it,  and  found  no  other 
appearance  of  the  wound  than  a  small  white  seam,  resembling  a 
white  thread ;  after  which  he  attended  meeting,  went  forth  in  the 
worship  of  God,  was  fully  restored,  and  found  no  inconvenience 
from  the  wound  afterwards. 

60.  Gideon  further  testifies,  that  while  Mary  (the  child's 
mother)  was  stroking  the  wound,  he  saw  the  flesh  gradually 
gather  and  close  up,  leaving  only  a  small  red  streak,  about  the 
size  of  a  knitting  needle ;  and  that  he  was  restored  as  above 
described. 

Taken  from  the  mouths  of  the  said  Mary  and  Gideon,  April 
25th,  1808.  In  the  presence  of  Daniel  Goodrich,  Selh  Y.  Wells 
and  others. 

Signed,  MARY  TURNER, 

GIDEON  TURNER. 


CHAPTER  XI. 

REMARKS   ON    THE    EVIDENCE    OP    CHRIST's    SECOND 
APPEARING. 

There  were  many  instances  of  miraculous  cures  of  diseases,  of 
almost  every  kind,  which  never  were  published  abroad,  being 
known  at  the  time,  only  among  the  people  themselves.  The  in- 
stances inserted  in  the  foregoing  chapter,  are  but  few  out  of 
many,  which  were  of  such  a  nature  as  could  not  be  hid ;  most  of 
them  were  circumstantially  known  to  the  world,  and  of  which 
there  are  many  living  witnesses  to  this  day. 

2.  Yet  such  was  the  bitter  opposition  of  the  generality  to  the 
way  of  God,  that  many  either  impiously  denied,  and  contradicted 
abroad,  what  they  knew  to  be  facts,  or  maliciously  slandered 
what  they  could  neither  contradict  nor  deny. 

3.  This,  however,  was  but  little  regarded  by  the  Believers, 
as  such  extaordinary  and  occasional  gifts  made  no  essential  part 


B.  VIII.  Christ's  second  AppEARiNa.  427 

of  the  foundation  of  their  faith ;   and  knowing,  also,  that  such   chap.xi. 
kind  of  evidence  would   decrease  and   be  withdrawn  from  the 
world,  in  proportion  as  the  true  spiritual  substance  of  the  Gospel 
increased. 

4.  It  was  not  that  miraculous  power  which  operates  upon  the 
body,  but  that  which  purifies  and  saves  the  soul  from  the  nature 
of  sin,  that  the  truly  wise  and  discerning  believer  esteemed  the 
most ;  yet  for  every  operation  of  the  power  of  God,  they  were 
thankful,  and  nothing  which  they  received  was  in  vain. 

5.  And  doubtless  the  end  was  answered  for  which  those 
miraculous  gifts  were  given,  inasmuch  as  they  confirmed  the  faith 
of  the  weak,  removed  the  prejudices  of  many  who  were  doubtful, 
and  took  away  every  just  ground  of  objection  from  the  enemies 
of  the  cross  of  Christ. 

6.  Yet  some  might  pretend  to  object,  that  the  miracles  wrought 
by  Mother,  and  by  the  first  elders  and  others,  through  her  min- 
istration, were  neither  so  numerous  nor  so  great  as  those  that 
were  wrought  by  Jesus  and  his  Apostles.  But  who  is  to  be  the 
judge  of  the  nature,  number,  or  greatness  of  those  miracles? 

7.  If  natural  men  are  to  judge  according  to  their  outward 
senses,  the  objection  will  also  apply  to  Christ's  first  appearing; 
and  upon  the  same  rule  of  judging,  it  will  apply  equally  to  every 
manifestation  of  the  power  of  God  since  the  flood  of  Noah! 

8.  For  in  every  dispensation,  since  that  period,  those  visible 
miraculous  operations,  which  have  attended  the  testimony  of  God, 
have  continually  decreased  in  the  esteem  of  natural  men,  and 
become  less  and  less  wonderful  and  affecting  to  their  outward 
senses;  insomuch  that  many  of  their  wise  men,  while  they  admit 
the  facts,  deny  any  supernatural  divine  agency  in  the  case ;  but 
account  for  the  most  extraordinary  appearances,  as  springing 
from  certain  causes  in  nature,  before  unknown. 

9.  To  whatever  cause  natural  men  are  pleased  to  ascribe  the 
miraculous  operations  of  the  power  of  God,  it  is  certain,  they 
have  always  thought  they  had  good  reason  to  object  to  the  p7-e- 
sent,  from  its  inferiority  to  the  past.     It  is  granted,  according  to 

their  sense,  that  John  the  Baptist,  who  was  the  greatest  of  all  John,  x  41. 
the  Prophets  did  no  vnracle.     That  in  some  places,  Jesus  him- 
self did  not  many  mighty  works,  because  of  their  unbelief;  and  Mat.  xiii. 
that  in  his  own  country,  and  among  his  own  kin,  he  could  do  no  ^^■ 
mighty  work,  save  that  he  laid  his  hands  upon  a  few  sick  folk,  4  |^  '  ^^' 
and  healed  them. 

10.  That  his  baptism  at  Jordan,  was  not  so  wonderful  as 
Joshua's  dividing  Jordan,  and  leading  through  the  thousands 
of  Israel  dry  shod ;  nor  the  darkness  at  his  crucifixion  so  aston- 
ishing as  Joshua's  stopping  the  sun  and  moon  in  their  progress. 

11.  That  his  walking  upon  the  sea  was  not  so  astonishing,  and 
universally  convicting  to  the  outward  senses,  as  the  dividing  of 


428  REMARKS    ON    THE   EVIDENCE    OF  B.  VIII. 

CHAP. XI.  the  sea  by  Moses,  in  the  \'iew  of  six  hundred  thousand  Israelites, 
and  all  the  Egyptian  host;  neither  was  his  feeding  five  thousand, 
with  a  few  loaves  and  fishes,  to  be  compared  with  the  feeding  the 
whole  nation  of  Israel,  forty  years,  with  bread  from  heaven. 

12.  In  a  word,  the  adversaries  of  Jesus  could  see  nothing,  in 
all-  his  life  and  ministry,  so  evidential  of  the  power  of  Grod  as 
what  was  recorded  of  their  forefathers,  i^.nd  how  were  their 
forefathers  affected  with  what  they  beheld  ?  Had  they  not  the 
same  ground  of  objection  ?  and  did  they  not  soon  forget  every 
wonder  that  they  had  seen,  and  provoke  Grod  with  their  unbelief? 

13.  It  must  be  granted  to  these  unbelievers  too,  that  the 
testimony  of  Moses  was  not  attended  with  so  convincing  evidence 
as  the  preaching  of  Lot :  That  drowning  some  of  the  inhabitants 
of  Egypt  with  water,  was  not  so  great  a  miracle  as  the  destruc- 
tion of  the  Sodomites  and  their  cities,  with  a  total  overthrow  by 
fire  from  heaven;  and  that  all  those  other  miracles,  which  were 
Boon  withdrawn,  and  had  no  greater  visible  monument  left  than 
a  pillar  of  stones,  -were  far  inferior,  in  point  of  standing  evidence, 
to  Lot's  wife,  turned  into  a  pillar  of  salt. 

14.  But  how  were  Lot's  posterity  affected  by  all  these  wonders? 
Did  the  incestuous  Moabites  and  Ammonites  cease  to  do  wickedly? 
By  no  means.  Doubtless  they  had  as  good  reason  for  rejecting 
their  father's  testimony,  for  want  of  evidence,  as  any  other  set  of 
unbelievers  :  and,  upon  equal  principles,  it  must  be  granted  them, 
that  a  small  eruption  of  fire,  either  from  the  eai-th,  or  clouds, 
was  more  easily  accounted  for,  and  less  astonishing,  than  a  flood 
of  waters  over  the  whole  earth,  fifteen  cubits  above  the  highest 
mountain ;  and  that  the  destruction  of  a  few  vSodomites  was  not 
to  be  compared  with  the  total  overthrow  of  the  whole  antedelu- 
vian  world. 

15.  So  that  the  only  miracle  that  can  silence  the  cavils  or  stop 
the  objections  of  the  unbeliever,  is  that  which  envelops  him,  and 
all  his  kind,  in  destruction.     It  was,  and  still  is  the  language  of 

Mat.  xsiii.  the  wicked,  If  lije  had  been  in  the  days  of  mt.?- fathers,  we  icould 
not  have  beeft  partakers  ivith  them. 

16.  But  could  unbelievers  of  the  present  day  have  been  in  all 
the  dispensations  that  are  past,  they  would  have  taken  part  with 
the  antediluvian  world  against  Noah ;  with  the  Sodomites  against 
Lot;'  with  the  rebellious  [sraelites  against  Moses;  with  the 
Scribes  and  Pharisees,  against  Jesus  and  his  followers  ;  and  with 
the  persecuting  kingdom  of  antichrist,  against  the  heretics,  from 

Aew,vii.      the  same  selfish  motives,  with  which  they  DO  always  resist  the 
^-  operatio7is  of  the  Holy  Spirit,  and   reject  the  counsel  of  God 

30.    '  against  themselves,  revealed  in  the  present  testimony  of  Christ, 

against  the  world,  the  flesh,  and  all  evil.* 

•  The  spirit  of  unbelief  is  the  same  in  all  ages ;  it  never  was  willing  to  acknow- 
ledge the  present  work  of  God  in  any  age ;  and  the  power  of  that  spirit  Is  strength- 


B.  VIII.  Christ's  second  appearing.  429 

17.  The  believer  and  the  unbeliever  stand  directly  in  contrast,   chap.  xr. 
let  the  dispensation  of  Grod,  or  the  outward  evidence  attending  it, 

be  small  or  great ;  and  it  is  a  noted  truth,  that  the  more  spiritual 
and  powerful  the  day  and  work  of  God  is,  for  the  destruction  of 
sin,  and  the  brighter  and  more  glorious  the  evidence  to  the 
believer,  the  darker  and  more  doubtful  it  appears  to  the  wicked, 
because  it  is  the  more  pointedly  against  them. 

18.  The  unbeliever  may  be  driven  by  fear,  but  the  believer  is 
drawn  by  love  ;  and  hence  such  a  striking  distinction  between  the 
operations  of  God  under  the  Gospel,  and  those  under  the  dark 
dispensations  that  preceded  it.  A  man  can  receive  nothing,  ex-  John,  iii. 
ceipt  it  he  given  him  from  heaven,  was  a  true  saying  of  John;  27. v.3(i. 
and  I  call  of  mine  oion  self  do  nothing,  was  as  true  a  saying  of 
Jesus. 

19.  Then  as  Jesus  did  not  come  into  the  world  of  himself,  and 
it  was  not  given  him  to  destroy  men's  lives,  but  to  save ;  therefore 
his  miracles,  however  small  in  the  eyes  of  the  great,  yet,  to  the 
believer,  they  unspeakably  surpassed  any  thing  that  had  ever 
been  wrought  before. 

20.  His  gift  of  power  was  not  exercised  over   all  winds,  and 

seas,  and  fires,  but  over  all  flesh ;  and  therefore,  as  far  as  the  john  xvii 
body  of  man  is  more   noble  in  its  creation,  than  the  natural  ^■ 
elements  of  the  globe,  in  their  inanimate  state;  so  much  more 
excellent  were  even  the  gifts  of  healing  given  to  Christ  Jesus, 
than  any  gift  that  ever  pertained  to  the  dispensations  that  were 
before,  though  much  greater  in  outward  appearance. 

21.  And  as  much  as  the  soul  or  spirit  is  more  excellent  than 
the  body  of  man ;  so  much  greater  is  the  gift  and  power  of  God, 
in  this  day  of  Christ's  second  appearance,  which  is  a  power  over 
all  spirits,  and  bringeth  salvation  to  all  that  believe  and  obey. 

22.  Christ  Jesus  had  a  sufficient  gift  of  power,  over  all  winds, 
and  seas,  and  natural  elements,  to  prove  to  his  disciples,  that  he 
descended  from  that  God  who  had  wrought  wonders  by  Moses 
and  Elias,  os  Elijah ;  and  for  a  similar  purpose,  the  same  power 
over  diseases,  which  Jesus  and  his  Apostles  manifested,  was 
given  to  Mother,  with  other  Apostolic  gifts ;  and  they  sufficiently 
proved,  to  all  who  lay  open  to  conviction,  that  her  commission 
was  from  no  other  than  the  God  and  Father  of  our  Lord  Jesus 
Christ. 

23.  But  as    Jesus  neither  wrought   the  same,  nor   so  great 

ened  and  increased,  in  proportion  to  the  increase  of  light  and  truth  in  the  earth ; 
so  that  its  subjects  are  harder  to  be  wrought  upon  than  they  were  in  past  ages. 
Jesus  testified  to  the  unbelievers  of  that  day,  that  if  the  mighty  works  done  among 
them,  had  been  done  in  Sodom,  Tyre,  and  Sidon,  they  would  have  repented;  by 
which  he  plainly  indicated  what  part  they  would  have  taken,  had  they  lived  under 
former  dispensations.  The  same  testimony  may  be  applied  to  unbelievers  of  the 
present  day ;  for  surely  that  spirit  of  unbelief,  which  can  oppose  the  light  and 
evelation  of  God  in  the  present  day,  would  never  have  yielded  to  the  testimony  of 
past  ages. 


430  REMARKS    ON   THE    EVIDENCE    OP  B.  VIII. 

CHAP. XI.  miracles  in  the  eyes  of  the  world,  as  were  wrought  by  Moses; 
so  neither  were  all  the  same,  nor  so  great  outward  miracles, 
wrought  by  Mother,  as  had  been  wrought  by  Jesus  and  his 
Apostles.  Nothing  has  been  exhibited  in  this  latter  day,  in  the 
opinion  of  the  multitude,  equal  to  raising  the  dead  body  of 
Lazarus  from  the  sepulchre ;  hence  the  unbeliever  may  say,  like 

Luke  xvi.    *^^  Ij^^S  ^'^^^  glutton  in  the  parable,  If  one  went  unto  them  from 

30.  the  dead,  they  will  repent. 

24.  But  if  they  love  not  the  truth,  and  are  determined  not  to 
obey  it,  they  have  their  answer  in  the  words  of  Abraham,  or 
rather  of  Christ ;  Neither  ivill  they  be  persuaded,  though  one 
rose  from  the  dead.  But  the  more  the  truth  is  confirmed,  the 
more  they  will  hate  and  oppose  it;  as  did  the  unbelieving  Jews, 
and  as  many  have  evidently  done  in  the  present  day. 

25.  Whatever  gifts  have  been,  and  still  are,  in  the  Church,  it 
is  certain,  that  the  main  gift  of  God  towards  mankind,  in  this 
day,  is  that  which  respects  the  redemption  of  the  soul  from  sin, 
and  is  therefore  great,  in  proportion  as  the  worth  and  value  of 
the  soul  is  great,  in  comparison  to  every  other  created  object. 
And  as   the  work  of  redemption  is  a  substance,  and  no   sign, 

Mark,  viii.    therefore  the  substance  and  no  sigri  shall  be  given  unto  this 
12-  adulterous  generation,  as  evidence  of  the  truth  and  reality  of  the 

work. 

26.  That  which  established  the  testimony  of  Christ  in  his  first 
appearing,  is  neither  necessary  nor  proper  to  be  repeated  in  con- 
firmation of  the  worli  of  his  second  appearing :  but  the  testimony 
itself  is  a  sufficient  confirmation  of  the  work;   as   much  as  the 

*  tree  is  a  confirmation  of  the  fruit  which  it  bears,  and   not  the 

particular  operations,  by  which  the  tree  was  planted  and  estab- 
lished. 

27.  For  as  the  tree  is  known  by  its  first  fruits  ;  so  the  fruit 
of  the  second  year,  is  known  by  its  correspondence  to  the  estab- 
lished tree,  and  its  fruit  of  the  first  year.  Therefore,  whoever 
denies  the  fruits  of  righteousness,  in  this  day  of  Christ's  second 
appearing,  must  deny  the  doctrine  and  testimony  of  Christ  in  his 
first  appearing,  and  every  sign,  wonder,  and  gift  of  Grod,  by 
which  that  doctrine  or  testimony  was  established. 

28.  But  he  that  doeth  the  works  of  Christ  in  this  day,  hath 
not  only  the  immediate  evidence  of  the  word  of  Christ,  but  also 
the  confirming  truth  of  all  the  signs,  miracles,  and  gifts  of  the 
Holy  Spirit,  that  ever  were  given,  in  confirmation  of  that  word 

■  in  all  ages. 

29.  Therefore,  upon  the  plainest  principles  of  truth,  and 
according  to  the  very  nature  of  things,  it  cannot  be  that  the 
words  of  Christ  are  to  be  commended  in  his  second  appearing, 
by  signs  and  wonders,  for  this  has  been  sufficiently  done ;  but  his 
works  are  commended  to  the  acceptance  of  mankind,  by  the 


B.  VIIL  Christ's  second  appearing.  431 

simple  authority  of  his  doctrine  or  testimony,  already  established :  chap,  xi. 

"  A  GOOD  TREE  CANNOT  BRING  FORTH  EVIL  FRUIT."        Mat.vii. 

30.  Plence  it  is,  that  the  signs  and  wonders  of  Christ,  among   ^^• 
his  followers,  in  this  day,  are  not  immediately  to  the  world ;  but 
his  words  are  to   the  world,  and  each  of  his  followers  can  say. 
Though  ye  believe  not  me,  believe  the  works  :  or  else  believe  me,  John,  x. 
FOR   THE  VERY  work's  SAKE ;  a  work  which  has  been  pro-  ^  *'^'  ^^' 
ductive  of  righteousness,  justice  and  goodness,  with  every  fruit 

of  eternal  life,  by  which  it  has  been  evidenced  or  shown  out, 
with  a  continual  increase  from  the  first  visible  appearance  of  the 
Church,  till  the  present  day. 

31.  Neither  has  God  ever  left  the  Church  without  sufficient  icor.  ch. 
evidence  to  convince  any  candid  mind  that  the  Divine  Spirit  con-  *"• 
tinned  to  work  among  his  people,  by  "  diversities  of  o'perations.'''' 

For,  in  all  stages  of  their  travel,  there  have  been  more  or  less 
manifestations  of  Divine  and  heavenly  gifts,  operating  internally 
and  externally,  to  enlighten  the  understanding,  to  strengthen  the 
feeble,  confirm  the  weak  in  faith,  and  to  comfort  and  edify  the 
faithful ;  which  has  enabled  the  Church  as  a  body,  progressively, 
to  grow  in  grace,  and  treasure  up  the  knowledge  and  power  of 
the  Grospel,  for  themselves  and  other  souls. 

32.  In  the  year  1837,  the  fiftieth  after  the  gathering  of  the 
Church  commenced,  a  remarkable  Divine  manifestation,  as  had 
been  previously  predicted,  began,  and  shortly  spread  through  all 
the  societies  of  Believers  in  the  land. 

33.  This  work  was  attended  with  marvelous  operations  of 
divine  power,  accompanied  with  many  extraordinary  signs  and 
wonders.  Many  were  exercised  in  visions  of  the  spiritual  world, 
and  of  the  beautiful  order  and  glories  of  the  heavens ;  also  with 
revelations  and  discerning  of  spirits.  Many  were  endowed  with 
the  gift  to  hear  the  melodious  songs  of  the  angels,  and  spirits  of 
the  just ;  many  beautiful  songs  were  given  in  this  way.  Others 
were  exercised  by  inspired  gifts  of  instruction,  warning,  reproof, 
and  encouragement,  &c. 

34.  These  heavenly  gifts  were  adapted  to  all  states  and  circum- 
stances, whereby  much  new  light  was  revealed  on  many  import- 
ant subjects ;  and  many  principles  which  were  not  fully  under- 
stood before,  were  clearly  revealed. 

35.  Many  prophetic  gifts  were  given,  fortelling  future  events, 
which  would  take  place  among  Believers,  and  also  in  the  politi- 
cal, providential,  and  spiritual  orders  of  the  world ;  and  likewise 
many  wonderful  phenomena  and  convulsions  of  nature,  which 
have  taken  place,  were  clearly  predicted.  So  that  the  discern- 
ing mind  may  see  that  these  prophetic  revelations  were  truly 
emanations  from  the  Divine  prescience. 

36.  It  was  frequently  foretold,  that  when  the  extraordinary 
flowings  of  those  spiritual  gifts  should  in  a  great  measure  cease 


432  REMARKS    ON   THE    EVIDENCE    OF,    &C.        B.  VIII. 

CHAP.  XI.  among  Believers,  those  same  manifestations  would  go  into  the 
world,  and  operate  among  them  in  a  manner  adapted  to  their 
state.  The  manner  of  those  spirit  manifestations,  which  have 
been  operating,  and  so  rapidly  spreading  in  the  world,  during  the 
last  few  years,  was  clearly  foretold  :  "  that  it  would  spring  up 
in  places  where,  and  in  manners  and  ways  that  no  mortals 
could  foresee,  nor  account  for.'''' 

37.  That  it  would  confound  all  natural  philosophy  and  wisdom 
of  man;  also  that  it  would  progressively  spread  through  all 
nations,  and  produce  the  most  extraordinary  revolution  in  the 
religious  and  moral  state  of  mankind,  that  had  ever  been  effected 
since  the  creation  of  man.  And  although  much  that  was  errone- 
ous would  be  brought  forth,  yet  much  good  would  be  finally 
accomplished  to  the  human  race. 

38.  To  gain  a  proper  understanding  of  the  nature  and  design 
of  this  spiritual  work,  let  it  be  realized,  that  in  all  the  dispensa- 
tions of  God's  work,  when  by  the  operations  of  his  Spirit,  any 
people  were  called  and  raised  up  as  subjects  and  witnesses  of  a 
higher  order  of  light  and  power,  than  was  previously  operating 
in  the  world,  among  their  cotemporaries,  so  long  as  that  people 
maintained  the  principles  revealed  to  them  by  the  light  which 
they  had  received,  the  work  among  them  was  supported  by  suc- 
cessive inspired  gifts  and  revelations. 

39.  But,  when  any  such  order  of  people  began  to  deviate  from 
the  duties  required  of  them,  and  to  flinch  from  the  cross,  then 
the  spirit  would  warn  them  of  their  danger,  but  if  they  refused 
to  heed  the  warning,  the  spirit  would  withdraw,  and  spiritual 
gifts  would  cease.  And  in  all  ages  when  inspired  revelations  and 
spiritual  gifts  have  ceased,  among  any  people,  and  they  depended 
upon  the  letter ;  however  great  their  former  light,  and  whatever 
written  rules  they  may  have  formed  ;  that  people  would  certainly 
lose  their  former  light  and  power,  and  fall  back  into  the  dark- 
ness and  elements  of  the  corrupt  world :  such  are  liable  to  fall 
into  utter  infidelity. 

40.  These  premises  are  fully  verified  by  the  dead  and  formal 
state  of  Christian  professors ;  and  by  the  rapid  increase  of  in- 
fidelity in  the  world  for  ages  past,  which  has  been  more  and  more 
extending  in  the  present  age.  The  professors  of  religion  having 
shut  out  all  belief  in  present  inspired  revelations,  and  spiritual 
communications,  they  have  in  their  dogmas,  confined  all  spiritual 
knowledge  to  the  records  of  what  was  revealed  in  former  ages. 

2 Cot  iii.      Therefore,  as  "the  letter  killeth  "  and  the  believers  therein  are 
^  constantly  clashing,  as  to  its  meaning,  it  fails  to  convince  the 

soul,  and   give  it  that  light  and  power  it  feels  the  need  of,  to 

know  and  do  the  will  of  God. 

41.  On  this  ground,  many  fall  back,  in  despair  of  knowing 
spiritual  truth,  and  become  infidels.     Thus  verifying  the  Scrip- 


Prov.  XXIX. 
16. 


B.  VIII.  PROGRESS    OF    THE   CHURCH,   &0.  433 

tures,  "where  there  is  no  vision,  the  people  perish."     That  is,      ^xu^' 
where   there  is    no  present    spiritual  manifestations    and  gifts, 
whatever  light  the  people  may  have  had,ithey  perish  from  spiritu- 
ality, and  fall  under  the  power  of  the  natural  earthly  principles 
of  this  fallen  world. 

42.  Witness  the  awful  fall  and  destruction  of  the  Jews,  when 
they  were   no  more  worthy  of  revelation.     Also,  the  primitive 
Church  fell  to  "  the  earth,  "  when  the  light  of  the  sun  of  revela-   Rev.  vi.  12, 
tion  was  covered  from  them.     On  the  same  ground  all  revivals, 

up  to  the  dispensation  of  Christ's  second  appearing  have  failed. 

43.  For  these  reasons,  God  in  his  own  way  and  time,  in  mercy 
and  condescension  to  the  human  race,  has  opened  the  doors  of 
spiritual  communications  and  gifts,  in  this  day,  in  a  marvelous 
manner,  adapted  more  and  more  to  all  orders  and  states  of  man- 
kind. And  we  confidently  believe  that  these  manifestations  will 
continue  to  spread  in  various  ways,  until  they  shall  extend  through 
all  nations,  to  rescue  mankind  from  their  deplorable  infidelity; 
and  ultimately  prepare  the  way  for  the  increasing  growth  of 
the   EVERLASTING   KINGDOM    OF    GoD. 


CHAPTER  XII. 

PROGRESS    OP   THE   CHURCH    IN    GOSPEL    ORDER. 

As  Christ  Jesus  came  into  the  world,  not  to  condemn  the  world, 
but  to  redeem  and  save  the  world  from  the  nature  and  efl'ects  of 
the  fall,  by  which  their  whole  life  and  practice,  stood  in  direct 
enmity  against  God ;  consequently,  and  of  unavoidable  necessity, 
his  whole  life  and  testimony,  stood  in  opposition  to  the  life  and 
practice  of  the  world. 

2.  And  hence  the  words  of  Christ,  "The  world  hateth  me,  john,  vii. 
because  I  testify  of  it,  that  theivorks  thereof  are  evil^     And  as  'Iq^^q^''' 
the  second  appearing  of  Christ  was  to  complete  that  which  was 
begun  in  his  first  appearing,  it  could  not,  in  the  nature  of  it,  be 
different  from  the  first. 

3.  It  was  hard  to  the  disordered  senses  of  a  lost  and  corrupt 
world,  to  bear  the  light  of  the  divine  nature  manifested  in  Jesua, 
who,  in  a  certain  sense,  stood  remote  from  all  mankind,  having 
descended  out  of  the  ordinary  course  of  natural  generation ;  and 


434  PROGRESS    OF   THE   CHURCH  B,  VIII. 

CHAP,     -^yiio  contrary  to  their  exalted  expectations  of  the  Messiah,  made 

'. his  appearance  in  the  form  of  a  servant.     And  so  trying  was  the 

manifestation,  that  Diviue  Wisdom  saw  it  would  not  be  received, 
without  a  preparatory  work  of  the  Spirit,  to  make  ready  a  people 
prepared  for  the  Lord. 

4.  But  how  much  more  painful  must  it  be  to  the  disordered 
senses  of  a  lost  world,  and  how  much  more  contrary  to  the  ex- 
alted expectations  of  mankind,  when  the  same  fulness  of  this 
divine  nature  is  manifested  through  a  woman,  of  like  passions 
with  others,  and  that  in  the  form  of  a  handmaid,  for  the  dis- 
covery of  man's  total  depravity,  and  for  bringing  him  into  judg- 
ment for  every  secret  action  of  his  life. 

5.  A  manifestation  of  God,  so  near,  so  deep  and  piercing  to 
the  pride  of  fallen  man,  that  nothing  could  seem  to  be  left  remain- 
ing, of  what  Grod  had  promised  by  the  mouth  of  his  Prophets,  to 
accomplish  in  the  latter  day,  for  the  destruction  of  iniquity,  and 
for  the  salvation  of  his  people. 

6.  And  herein  may  be  understood  the  following  express 
isa.  ii  11.  declarations :  The  lofty  looks  of  man  shall  he  humbled,  and  the 
xxiij.  9.        haughtiness  of  men  shall  be  bowed  down.     For  the  day  of   the 

Lord  of  hosts  shall  be  upon  every  one  that  is  proud  and  lofty, 
and  upon  every  one  that  is  lifted  up,  and  he  shall  be  brought 
loio.  The  Lord  of  hosts  hath  purposed  it,  to  stain  the  pride  of 
all  glory,  a7id  to  bring  into  coiitempt  all  the  honorable  of  the 
earth. 

7.  And  upon  the  same  principle  that  a  work  of  preparation 
was  necessary,  in  order  to  the  manifestation  of  Christ  in  his  first 
appearing,  it  was  required  in  a  more  extraordinary  manner  in  his 
second,  to  convict  mankind  of  their  sins;  to  break  and  humble 
them ;  to  enlighten  and  encourage  them  to  look  for  salvation ; 
and  to  bring  them  under  a  sacred  obligation,  from  their  own 
prayers  and  solemn  vows,  to  accept  of  salvation  in  the  order  of 
God,  through  whatever  means  he  would  please  to  send  it. 

8.  Therefore  it  was,  that  soon  after  our  blessed  Mother,  and 
her  companions,  came  over  into  America,  with  the  treasures  of 
the  everlasting  Gospel,  the  spirit  of  Elijah  was  sent  forth,  and 
began,  in  a  remarkable  manner,  to  prepare  the  way  of  the  Lord. 

9.  The  work  of  preparation  in  America  first  began  at  ISew- 
Lehanon,  in  the  county  of  Columbia,  and  State  of  Neiv-York, 
and  at  Hancock,  in  Berkshire  county.  State  of  Massachusetts,  in 
the  year  1779,  with  the  operations  of  a  remarkable  revival  of 
religion,  or  outpouring  of  the  Divine  Spirit,  (as  has  preceded 
the  planting  of  the  Gospel  in  every  other  place.) 

10.  Preachers  and  people  were  generally  awakened  under  the 
mighty  power  of  God,  and  multitudes  flocked  to  their  assemblies, 
from  the  adjacent  parts  around,  and  were  struck  with  conviction 
of  their  sins.     Many  received  the  gift  of  visions  and  prophecies, 


B.  VIII.  IN   GOSPEL   ORDER.  435 

by  whicli  they  saw  and  testified  that  the  day  of  full  redemption    ^^^f ' 
was  at  hand.  '■ — 

11.  Their  testimony  was  against  all  sin,  and  was  attended  with 
great  power;  and  the  various  exercises  and  gifts  of  the  Spirit 
among  the  people,  manifested  the  most  convincing  evidences  of 
a  real  work  of  Grod.  Some,  under  deep  conviction  of  their  sins, 
were  crying  for  mercy;  others,  filled  with  unspeakable  joy,  were 
carried  out  in  visions  and  revelations  of  the  glory  of  the  latter 
day ;  of  the  coming  of  Christ ;  the  setting  up  of  his  kingdom, 
and  the  nature  of  his  government,  which  was  to  put  an  end  to  wars 
and  fightings,  and  restore  peace  to  the  earth ;  make  an  end  of 
sin;  bring  in  everlasting  righteousness,  and  gather  the  saints 
into  one  harmonious  communion. 

12.  The  subjects  of  this  work  testified,  that  all  their  former 
experience  in  religion  had  left  them  short  of  real  salvation,  that 
is,  it  had  never  saved  them  from  their  sins,  and  that  nothing  short 
of  full  salvation  could  constitute  a  true  follower  of  Christ ;  and 
further,  that  the  day  of  judgment,  the  day  of  full  redemption,  and 
the  coming  of  Christ  were  nigh,  even  at  the  door. 

13.  The  work  among  this  people  was  powerful  and  swift;  yet, 
as  to  outward  appearance,  it  was  of  short  duration.  In  about 
eight  months  time,  their  visions  and  prophecies  ceased,  and  the 
extraordinary  power  of  their  testimony  seemed  to  be  at  an  end, 
and  none  of  those  things  whereof  they  had  testified,  as  yet 
appeared.  While  in  this  situation,  they  were  in  great  distress, 
and  applied  to  their  leaders  for  help,  who,  being  in  the  same  con- 
dition, candidly  confessed  that  they  were  unable  to  lead  them  any 
further. 

14.  Notwithstanding,  the  people  retained  their  integrity ;  and 
in  full  confidence  of  seeing  their  earnest  desires  accomplished, 
they  continued  their  assemblies ;  and  from  time  to  time,  by  such 
as  were  moved  thereto,  received  mild  and  encouraging  exhorta- 
tions to  hope  and  wait,  with  earnest  expectation,  for  the  day  of 
their  redemption,  which  was  near  at  hand.  Their  cries  and 
prayers  were  incessant  to  God  for  deliverance,  beseeching  that  he 
would  raise  up  instruments  to  lead  them  out  of  all  sin;  in  this 
situation  they  continued  about  four  months. 

15.  This  was  the  state  of  the  people  in  the  spring  of  the  year 
1780,  when,  having  heard  a  report  by  Talinage  Bishop,  a  sub- 
ject of  the  revival,  and  others,  concerning  a  very  strange  people 
who  lived  in  an  obscure  place,  in  the  wilderness,  northwest  of  the 
city  of  Alba7iy,  they  appointed  Calviii  Harlow  to  go  and  make 
dilligent  search,  who  and  what  these  people  were,  and  report 
accordingly. 

16.  Calvin  Harloto  went,  and  returned  ;  but  neither  the  people 
nor  himself  being  fully  satisfied,  he  went  again,  in  company  with 
Joseph  Meacham,  Amos  Hammond  and  Aaron  Kibbee.     The  two 


436  PROGRESS   OF   THE   CHURCH  B.  VIII. 

CHAP,     former  were  preachers  of  the  Baptist  order,  to  which  belonged 
'. the  greater  part  of  the  people  in  the  revival. 

17.  These  four  persons  returned,  being  now  fully  convinced, 
and  established  in  their  own  minds,  that  what  they  had  seen  and 
heard  was  the  work  and  truth  of  Grod.  Whereupon  the  people 
at  large  were  also  encouraged  to  go  and  examine  for  themselves, 
as  these  had  done,  and  each  one  to  conduct  in  relation  to  those 
strange  people  and  their  testimony,  as  they  thought  proper, 

18.  Accordingly,  during  the  latter  part  of  the  spring,  and  in 
the  course  of  the  ensuing  summer  and  fall,  great  crowds,  both  of 
men  and  women,  from  different  parts,  resorted  to  the  place 
(then  called  Niskeuna,)  to  see  and  hear,  and  judge  for  them- 
selves. And  it  was  found,  beyond  all  doubt  or  contradiction,  to 
every  candid  inquirer  after  truth,  that  God  had  verily  raised  him- 
self up  witnesses,  and  endowed  them  with  all  those  gifts  of  the 
Holy  Spirit  that  were  given  to  the  Apostles  and  primitive  Church, 
in  the  day  of  Christ's  first  appearing. 

19.  The  light  and  power,  and  gifts  of  the  Holy  Spirit  were  so 
great,  especially  in  the  Mother,  attended  with  the  word  of  pro- 
phecy, in  so  marvelous  a  manner,  that  every  heart  was  searched, 
and  every  rein  of  them  that  heard,  was  tried.  The  loss  of  man 
was  opened  from  its  foundation ;  and  the  way  of  salvation  by 
Christ,  as  a  straight  and  narrow  way,  a  way  of  self-denial  and 
the  cross,  was  opened  by  a  testimony  accompanied  with  the  most 
convincing  evidence. 

20.  Many  believed  with  all  their  hearts,  and  according  to  the 
requirement  of  Grod,  manifested  to  them  through  the  Mother, 
confessed  their  sins  one  hj  one,  and  showed  their  former  deeds, 
and  made  restitution  of  all  things  wherein  they  had  wronged  any 
one  in  times  past,  and  set  out,  once  for  all,  to  become  a  harmless, 
just,  and  upright  people. 

21.  Many  who  believed  from  the  heart,  and  were  obedient  to 
the  light  and  revelation  of  Grod,  made  known  unto  them  through 
the  witnesses,  received  the  gifts  of  the  Holy  Spirit;  such  as 
tongues,  and  revelation,  and  visions,  and  prophecies,  and  many 
extraordinary  gifts  of  healing.  And  all  that  were  honest  hearted, 
without  exception,  received  the  internal  power  of  salvation  from 
all  sin. 

22.  These  were  the  gifts  and  evidences  accompanying  the 
testimony,  at  the  first  opening  of  the  Gospel  in  America.  And 
from  this  small  beginning  at  Niskeuna,  (now  WafervUet,)  the 
work  of  God  increased  and  spread  to  different  parts  in  the  States 
of  Massachusetts,  Co7niectiait,  New- Hampshire,  and  Maine. 
And  the  multitude  of  all  who  believed  and  were  faithful,  were 
filled  with  great  joy  and  gladness;  increased  in  faith,  in  power, 
and  in  wisdom;  and  being  led  by  one  Spirit,  they  became  of 
one  heart,  and  of  one  soul. 


B.  VIII.  IN    GOSPEL   ORDER.  437 

23.  The  opening  of  the  testimony  continued  about  four  years     ^^f^' 

successively ;  after  which  it  was  closed,  and  withdrawn  from  the  • 

world,  and  a  work  of  preparation  continued  among  the  Believers, 

under  the  ministry  of  Elder  James  Whit  taker,  and  others,  for 
about  three  years  longer,  by  which  they  were  prepared  to  come 
together,  as  a  united  body,  in  Grospel  order. 

24.  As  the  kingdom  of  heaven  is  compared  to  a  net  that  was  j^^^  ^j^ 
cast  into  the  sea,  which  gathered  of  every  kind ;  so  the  testimony  47. 

of  the  Gospel  was  open  and  free  to  all,  without  exception.  It 
took  souls  as  it  found  them,  all  in  their  sins,  of  various  disposi- 
tions and  intentions,  some  honest  hearted,  faithful  and  true  to 
their  own  salvation,  others  insincere,  rotten  hearted  and  deceitful. 

25.  And  as,  when  the  net  is  full  and  brought  to  shore,  there 
is  a  separation  made  between  the  good  and  bad,  and  the  bad  are 
cast  away,  and  the  good  cleansed  and  gathered  into  vessels  and 
saved  ;  so  in  the  internal  and  increasing  work  of  the  Gospel,  there 
was  a  constant  separation  between  good  and  evil,  sin  and  holi- 
ness ;  and  while  the  evil  was  purged  away,  the  good  remained. 
Like  the  shaking  of  a  fan,  when  the  chaff"  is  shaken  out  and 
carried  away  with  the  wind,  and  there  remains  only  good  wheat. 

In  this  the  words  of  Christ  were  fulfilled,  that  he  would  gather  jviat.  xjii. 
Old  of  his  kingdom  all  things  that  offend,  and  them  which  do  41- 
iniquity. 

26.  Every  thing  that  has  life  and  growth,  from  a  law  initself, 
hath  its  beginning  from  a  seed  planted  in  its  proper  season ;  so 
the  word  and  testimony  of  Christ  is  the  seed  of  God,  by  which 
the  Church  is  begotten,  conceived  and  brought  forth;  and  as 
many  as  receive  the  word  and  testimony  of  Christ,  and  are  thus 
begotten  and  conceived,  in  any  opening  of  the  testimony,  are  the 
seed  of  one  distinct  body,  to  be  born  in  due  season,  in  their  pro- 
per order,  as  members  of  Christ. 

27.  The  Church  is  compared  to  the  human  body,  which  has  a 
head  and  many  members  united  therewith ;  or  to  a  tree,  which 
hath  many  branches  united  to  the  root :  as  every  part  of  the  tree 
is  first  formed  under  ground,  and  the  body  has  all  its  parts  in 
the  womb  of  her  that  is  with  child ;  so  the  Church  is  first  formed 
out  of  sight,  by  the  invisible  operations  of  the  word  and  testi- 
mony proceeding  from  the  Diviiie  spiritual  Parentage,  and  the 
joint  and  corresponding  influence  of  the  two  first-born  in  the 
new  creation.  And  as  there  is  a  travailing  and  bringing  forth, 
in  the  natural  case ;  so  there  is  also  in  the  spiritual. 

28.  No  individual  member  of  the  human  body  can  be  bom 
separate  and  distinct  from  the  rest ;  therefore  it  is  not  by  uniting 
members  that  are  separately  born,  at  sundry  times,  that  the 
human  body  is  formed.  But  as  the  whole  body  is  brought  forth 
at  one  birth,  and  in  order,  with  all  its  corresponding  parts,  so 
also  is  the  birth  of  the  Church  brought  forth  in  its  original  order, 


438  PROGRESS  OF  THE  CHURCH        B.  VIII. 

CHAP,     by  the  unity  of  the  Spirit  ia  all  its  members.     And  this  is 
^^^        effected  in  and  by  the  joint  power  and  influence  of  the  two  first- 


1  Cor.  xii. 


born,  which  is  the  word  of  their  testimony. 

29.  By  this  the  Church,  as  the  visible  body  of  Christ,  is  jointly 
and  invisibly  begotten  and  conceived,  and  visibly  brought  forth, 
one  body,  perfect  in  its  order,  and  in  all  its  corresponding  parts, 
as  the  offspring  of  God,  coming  forth  from  the  order  of  heaven  ; 
rooted,  settled,  and  grounded  in  the  Divine  nature;  sound  and 
unshaken  in  her  faith ;  pure  and  exemplary  in  her  morals ;  un- 
polluted and  unstained  by  the  flesh ;  and  separated  and  unspotted 
from  the  world  and  from  all  sin.  And  in  the  same  manner  must 
every  individual  be  born  again,  who  is  ever  born  in  the  Church, 
for  the  Church  is  perpetuated  by  souls  being  born  in  her,  through 
the  Mother  Spirit. 

30.  Hence  the  work  of  regeneration  and  salvation,  respects 
souls  in  a  united  capacity ;  for  no  individual  can  be  regenerated 
nor  saved  in  any  other  capacity  than  in  a  Church  relation,  any 
more  than  a  hand  or  foot  can  be  born  separate  or  distinct  from 
the  human  body,  and  united  to  some  other  body  after  it  is  sepa- 

11, Ts.""     rately  born;  for  no  soul  can  be  saved  out  of  the  body  of  Christ. 

iJohn  i  ^^'  V  ^^^  locilk  in  the  light,  as  Grod  is  in  the  light,  we  have 

5,  7.  '  felloivship  o?ie  with  another,  and  the  blood  (or  life)  of  Jesus  Christ 
his  Son  clea7iseth  us  from  all  sin.  And  without  this  light  and 
fellowship  there  can  be  no  salvation.  Therefore,  the  first  work 
of  the  Spirit  of  preparation,  in  this  day  of  Christ's  second  appear- 
ing, was  to  convince  those  who  committed   sin,  that  they  were 

18.      '        not  born  of  Grod ;  for  lohosoever  is  born  of  God  sinneth  not. 

32.  And  as  many  as  were  thus  convinced,  and  were  willing 
and  desirous  to  confess  and  forsake  their  sins,  and  to  find  salva- 
tion from  them,  came  into  the  testimony,  confessed  their  sins, 
and  set  out  to  travel  in  the  work  of  regeneration  and  redemp- 
tion. ,So  that  all  who  were  faithful,  gradually,  and  progres- 
sively, traveled  out  of  an  evil  nature,  by  mortification  and  the 
cross  of  Christ;  and  became  separate  from  the  world,  and  in 
their  spiritual  relation,  as  much  out  of  sight  of  the  world  as  is 
the  seed  of  a  plant  under  ground,  or  the  infant  in  the  womb. 

33.  And  after  having  gained  a  suflacient  degree  of  deliverance 
from  the  nature  of  lust,  covetousness,  selfishness,  and  the  various 
branches  of  an  evil  nature  ;  and  having  that  growth  and  maturity 

Gal.  V.  22,    in  the  principles  and  "  fruits  of  the  Spirit,  which  are  love,  peace, 

^^-  meekness,    gentleness,    long-suffering,     faithfulness,    goodness, 

temperance,"  benevolence  and  such  like ;  they  were  then  enabled, 

practically,  to  come  forth  in  outward  visible  order,  proceeding 

from  the  order  of  that  which  is  invisible. 

34.  Accordingly,  in  the  month   of  September,  in   the  year 
^              1787,  the  Believers   began  to  gather  together  with  one  con- 
sent; first  at  New-Lebanon,  and  shortly  after  in  other  places, 


B.  VIII.  IN    GOSPEL   ORDER.  439 

for  the  purpose  of  supportiug  one  joint  union  and  interest  in  all     ^xn^' 
things,  spiritual  and  temporal,  for  the  mutual  benefit  and  com-  ' 

fort  of  each  other,  and  for  other  pious  and  charitable  uses, 
according  to  the  light  of  God  they  had  received,  and  their  under- 
standing of  a  Church  in  the  true  order  of  the  Grospel. 

35.  And  it  was  revealed,  and  manifested  to  the  Believers  at 
large,  that  first,  Joseph  Meacham,  and  afterwards  Lucy 
Wright,  were  raised  up,  prepared  and  appointed,  by  the  gift 
and  power  of  God,  each  in  their  own  order,  to  take  the  first  lead 
and  spiritual  concern  in  the  order  and  government  of  the  Church  ; 
and  they  were  mutually  acknowledged  by  all,  as  our  beloved 
Parents,  standing  in  the  visible  order,  and  relation,  of  the  first 
Father  and  Mother  of  our  redemption,  who  are  the  invisible  first 
Pillars  upon  which  the  spiritual  house  of  God  is  built. 

36.  And  by  these,  (^Father  Joseph  and  Mother  Lucy,  who 
were  the  first  in  spiritual  relation,)  with  others  as  helps  in  the 
ministry,  the  Church  was  established,  and  set  in  that  order  and 
correspondent  relation,  under  which  every  member,  both  male 
and  female,  as  brethren  and  sisters  of  one  family,  and  members 
of  one  united  body,  enjoying  their  free  and  equal  rights  and 
privileges,  pertaining  to  the  spiritual  travel,  increase,  and  up- 
building of  the  whole  in  all  things. 

37.  Ministers  were  likewise  raised  up  and  appointed  by  the 
revelation  of  God,  and  sent  forth  from  the  Church,  by  the  Minis- 
try, to  labor  among  distant  believers,  in  word  and  doctrine,  to 
purge  out  iniquity,  to  reprove  wrong,  to  strengthen  and  encourage 
the  weak,  and  confirm  the  faithful.  And  by  the  same  gift.  Elders 
were  appointed,  of  each  sex,  to  stand  in  their  proper  order,  as 
leading  members  of  their  difi"erent  families,  or  circles  of  the 
society. 

38.  Deacons  and  Deaconesses  also,  in  their  proper  gift,  order, 
and  office,  in  the  temporal  affairs  of  the  Church,  and  each,  ac- 
cording to  their  gift  and  talents  for  usefulness,  were  felt  and 
mutually  acknowledged  by  all,  according  to  the  order  and  gift 
of  God  by  which  they  were  appointed. 

39.  Therefore,  as  each  member  of  the  body  is  dependent  on 
another,  and  as  "  the  light  of  the  body  is  the  eye;"  so  the  whole 
body,  that  came  forth  into  visible  Church  order,  were  subject  to 
the  visible  head,  the  joint  Parentage,  which  stood  in  Christ  the 
invisible  head,  as  the  medium  through  which  the  whole  visible 
body  is  full  of  light. 

40.  And  as  both  the  eyes  in  one  head,  centre  in  one,  and  see 
every  thing   alike,  and  as  the   true  watchers,  when  the    Lord 
should  bring  again  Zion,  were  to  see  eye  to  eye;  so,  according  to  jga.  m.  8. 
that  one  light  which  flows  from  Christ  the  Head,  through  both  the 

man  and  woman,  all  things  were  disposed,  regulated,  and  set  in 
order,  in  a  perfect  law  of  righteousness,  justice,  and  truth. 


440  PROGRESS    OF    THE    CHURCH,    &C.  B.  VIII. 

^'HAP.         4i_  j\s  the  work  of  redemption  is  a  great  work,  even  from  its 

'. —  beginning  until  its  final  accomplishment ;  so  all  iniquity  was  not 

purged  away  at  once,  nor  was  the  complete  order  of  the  Church 
obtained  in  an  instant. 

42.  In  the  preparatory  work  and  building  of  the  Church,  the 
Believers  passed  through  many  scenes  of  mortification,  trial, 
tribulation,  and  temptation,  in  which  all  the  faithful  were  united 
from  the  eldest  to  the  youngest,  as  the  heart  of  one  man.  Sharp 
reproofs  against  the  flesh,  and  all  sin,  and  every  band  and  tie  of 
a  carnal  nature,  were  continually  rolling  like  peals  of  thunder ; 
and  the  word  and  testimony  of  eternal  life,  like  perpetual  flames 
of  fire,  sat  upon  each  of  them,  until  a  complete  victory,  over  the 
nature  and  practice  of  evil,  was  mutually  obtained. 

43.  And  as  sin  and  confusion  was  removed,  and  every  thing 
contrary  and  offensive  to  the  pure  nature  of  the  Gospel  was  pur- 
ged out ;  so  purity,  oi'der,  and  righteousness  were  established. 
Every  thing  that  could  be  sTiaken,  was  shaken ;  and  that  which 
could  neither  be  shaken  nor  moved,  still  remained,  rooted  and 
grounded  in  the  foundation  of  eternal  truth. 

isa.  iv.  3,4.  44,  In  all  this  work  was  the  promise  of  God  fulfilled,  relating 
to  the  work  of  Christ  in  the  latter  day — "And  it  shall  come  to 
pass,  that  whosoever  is  left  in  Zion,  and  remaineth  in  Jerusalem, 
shall  be  called  Holy,  every  one  written  among  the  living  in 
Jerusalem :  when  the  Lord  shall  have  washed  away  the  filth  of 
the  daughters  of  Zion,  and  shall  have  purged  the  blood  of  Jeru- 
salem from  the  midst  thereof,  bij  the  spirit  of  judgment  and  by 
the  spirit  of  burning.^'' 

Mal.iii. 2,  45.  "  But  who  may  abide  the  day  of  his  coming?  and  who 
shall  stand  when  he  appeareth  ?  for  he  is  like  a  refiner'' s  fire,  and 
like  fuller'' s  soap:  And  he  shall  sit  as  a  refiner  and  a,  purifier 
of  silver :  and  he  shall  purify  the  sons  of  Levi,  and  purge  them 
as  gold  and  silver,  that  they  may  offer  unto  the  Lord  an  offering 
in  righteousness. 

46.  Such  in  reality,  was  the  nature,  and  spirit  of  the  work, 
which  was  wrought  in  the  Believers,  and  by  which  they  were 
severally,  mutually,  and  jointly  prepared  to  stand  as  a  united 
body,  fitly  joined  together  in  all  its  corresponding  parts,  so  as  to 
form  a  pure  and  spiritual  relation  in  the  building  of  the  Church. 
And  thus  from  faith  to  faith,  and  from  one  attainment  to  another, 
there  was  a  gradual  and  continual  increase  of  unity,  purity,  and 
order,  until  the  present  order  of  the  Church  was  fully  established. 


B.  VIII.  THE   CHURCH   ESTABLISHED,    &C.  441 

CHAPTER  XIII. 

THE    CHURCH    ESTABLISHED    IN    GOSPEL    ORDER. 

The  present  Gospel  order  of  the  Church  was  established  in  the     chap. 
year  1792,  although  the  gathering  and  preparatory  work  began       ^^^• 
some  years  sooner.     Most  of  the  members  of  the  Church  at  Nevj- 
Lebaiion,  were  gathered  in  the  year  1788.     At  which  time  they 
entered  verbally  into  covenant  with  each  other,  to  stand  as  one 
joint  community  in  Church  relation. 

2.  In  this  Covenant  they  freely  devoted  themselves  and 
services,  with  all  their  temporal  interest,  to  God,  for  the  main- 
tenance of  the  Gospel,  and  the  mutual  support  and  benefit  of 
each  other,  and  for  other  charitable  uses,  according  to  the  light 
and  revelation  of  God  which  they  had  received,  and  which  was 
there  and  then,  and  from  time  to  time  afterwards,  revealed 
and  made  known,  in  regard  to  the  order  and  building  of  the 
Church. 

3.  After  seven  years  experience,  the  said  Covenant  was  com- 
mitted to  writing,  in  form,  for  the  security  of  their  just  and 
natural  rights,  and  for  the  more  perfect  information  of  all  whom 
it  might  thereafter  concern.  And  five  years  after  this,  the  Cove- 
nant was  again  renewed. 

4.  It  may  therefore  be  proper  here,  for  the  better  understand- 
ing of  our  faith  and  practice,  in  regard  to  the  united  interest  and 
equal  rights  of  the  Church,  to  state  the  conditions  and  most 
essential  particulars  of  this  Covenant,  as  they  are  taken  from  the 
written  form  of  the  Covenant  itself;  they  are  as  follows : 

5.  "In  the  year  of  our  Lord  one  thousand  seven  hundred  and 
eighty-eight,  the  year  in  which  most  of  the  members  of  the 
Church  were  gathered,  the  following  order  and  Covenant,  was 
then,  and  from  time  to  time  after,  made  known  and  understood, 
received,  and  entered  into,  by  us  members  of  the  Church,  agree- 
able to  our  understanding  of  the  order  and  covenant  of  the  Church 
in  Gospel  order. 

6.  "  It  then  was,  and  still  is  our  faith,  being  confirmed  by  our 
experience,  that  there  can  be  no  Church  in  complete  order, 
according  to  the  law  of  Christ,  without  a  joint  interest  and  union, 
in  which  all  the  members  have  equal  rights  and  privileges,  accord- 
ing to  their  calling  and  needs,  in  things  spiritual  and  temporal. 

7.  "For  in  this  we  have  greater  privilege  and  opportunity 
of  doing  good  to  each  other,  as  well  as  to  the  rest  of  mankind ; 
and  of  receiving  according  to  our  needs,  jointly  and  equally,  one 
with  another,  agreeable  to  the  following  articles  of  Covenant. 

29 


442  THE    CHURCH    ESTABLISHED  B.  VIII. 

CHAP.  3,  <<  First.  All,  or  as  many  of  us,  as  were  of  age  to  act  for 

L_   ourselves,  who  offered  ourselves  as  members  of  the  Church,  were 

to  do  it  freely,  and  voluntarily,  as  a  religious  duty,  and  accord- 
ing to  our  own  faith  and  desire. 

9.  "  Second.  Youth  and  children,  being  under  age,  were  not 
to  be  received  as  members,  or  as  being  under  the  immediate  care 
and  government  of  the  Church,  except  by  the  request,  or  free 
consent,  of  both  their  parents,  if  living  ;  but  if  they  were  left  by 
one  of  their  parents  to  the  care  of  the  other,  then  by  the  request, 
or  free  consent,  of  that  parent;  but  if  the  child  had  no  parents, 
then  by  the  request  or  free  consent,  of  such  person  or  persons  as 
had  just  and  lawful  right  in  the  care  of  the  child,  together  with 
the  child's  own  desire. 

10.  "  Third.  All  who  were  received  as  members,  being  of  age, 
who  had  any  substance  or  property,  and  were  free  from  debt,  or 
any  just  demand  from  those  that  were  without,  such  as  creditors, 
or  heirs,  were  allowed  to  bring  in  their  substance,  as  their  natural 
and  lawful  right ;  and  to  give  it  as  a  part  of  the  united  interest  of 
the  Church,  according  to  their  own  faith  and  desire;  to  be  under 
the  order  and  government  of  the  Deacons  or  overseers  of  the 
temporal  interest  of  the  Church,  for  the  use  and  support  of  the 
Church,  or  for  any  other  use  that  the  Gospel  might  require, 
according  to  the  understanding  and  discretion  of  those  members 
with  whom  it  was  intrusted,  and  who  were  appointed  to  that 
office  and  care. 

11.  '■'■  Fnurtk.  All  the  members  who  were  received  into  the 
Church,  were  to  possess  one  united  interest,  as  a  religious  right; 
that  is,  all  were  to  have  just  and  equal  rights  and  privileges, 
according  to  their  needs,  in  the  use  of  all  things  in  the  Church, 
without  any  difference  being  made,  on  account  of  what  any  of  us 
brought  in,  so  long  as  we  remained  in  obedience  to  the  order  and 
government  of  the  Church,  and  were  holden  in  relation  as  members. 
All  the  members  were,  likewise,  equally  holden,  according  to  their 
abilities,  to  maintain  and  support  one  united  interest,  in  union  and 
conformity  with  the  order  and  government  of  the  Church. 

12.  '■'■Fifth.  As  it  was  not  the  duty,  nor  purpose  of  the 
Church,  in  uniting  into  Church  order,  to  gather,  and  lay  up  an 
interest  of  this  world's  goods ;  but  what  we  became  possessed  of 
by  honest  industry,  more  than  for  our  own  support,  was  to  be 
devoted  to  charitable  uses,  for  the  relief  of  the  poor,  and  such 
other  uses  as  the  Gospel  might  require.  Therefore,  it  was,  and 
still  is  our  faith,  never  to  bring  debt  nor  blame  against  the 
Church,  or  each  other,  for  any  interest,  or  services  which  we 
have  reduced  to  the  united  interest  of  the  Church ;  but  freely  to 
give  our  time  and  talents,  as  brethren  and  sisters,  for  the  mutual 
good  one  of  another,  and  other  charitable  uses,  according  to  the 
order  of  the  Church. 


B.  VIII.  IN    GOSPEL    ORDER.  443 

13.  "The  foregoing  is  the  true  sense  of  the  Covenant  of  the      chap. 

Church,  in  relation  to  the  order,  and  manner  of  the  possession, 

and  uses  of  a  joint  interest,  understood,  and  supported  by  us  the 
members. 

14.  "And  we  do  fully,  and  freely,  in  the  most  solemn  manner, 
acknowledge  and  testify,  in  the  presence  of  each  other,  (and  are 
free  and  willing  to  do  it  before  all  men  if  required,)  that  is  is 
thaf  which  we  have  kept  and  supported,  according  to  our  under- 
standing, from  the  time  of  our  first  gathering;  and  still  mean  to 
support,  as  that  which  we  believe  to  be  both  our  privilege  and 
duty. 

15.  "And  we  have  had  the  experience  of  seven  years  labor 
and  travel,  and  having  received  a  greater  confirmation  and  estab- 
lishment in  our  faith,  we  believe  that  the  order  and  coven- 
ant which  we  have  solemnly  entered  into,  is  a  greater  privilege, 
and  enables  us  to  be  more  useful  to  ourselves  and  others,  than 
any  other  state  within  our  knowledge ;  and  is  that  which  was 
required,  and  is  accepted  of  God;  and  which  we  feel  in  duty 
bound,  according  to  our  faith  and  understanding,  in  the  most 
conscientious  manner  to  support  and  keep." 

16.  The  foregoing  are  the  most  essential  particulars  of  the 
Covenant  in  form,  which  was  verbally  entered  into  by  the  mem- 
bers of  the  Church,  in  the  year  1788  ;  and  committed  to  writing, 
and  signed  by  the  members  at  large,  in  the  year  1795;  and 
renewed,  on  account  of  further  provision  in  the  order  of  Deacons, 
in  the  year  1801,  and  is  closed  in  the  following  words: 

17.  "And  we  do,  by  these  presents,  solemnly  covenant  with 
each  other,  for  ourselves,  and  assigns,  never  hereafter  to  bring 
debt  or  demand  against  the  said  Deacons,  nor  their  successors, 
nor  against  any  member  of  the  Church,  or  community,  jointly  or 
severally  on  account  of  any  of  our  services,  or  property,  thus 
devoted  and  consecrated  to  the  aforesaid  sacred  and  charitable 
uses. 

18.  "And  we  also  covenant  with  each  other,  to  subject  our- 
selves in  union,  as  brethren  and  sisters,  who  are  called  to  follow 
Christ  in  regeneration,  in  obedience  to  the  order,  rules  and 
government  of  the  Church :  And  this  Covenant  shall  be  a  suffi- 
cient witness  for  us  before  all  men,  and  in  all  cases  relating  to  the 
possession,  order,  and  use,  of  the  united  interest  of  the  Church. 

19.  In  testimony  whereof,  we  have,  both  brethren  and  sisters, 
hereunto  subscribed  our  names,  in  the  presence  of  each  other, 
this  twenty-fourth  day  of  June,  in  the  year  of  our  Lord,  one 
thousand  eight  hundred  and  one."  This  covenant  has  been  since 
renewed,  and  more  fully  illustrated,  but  according  to  the  estab- 
lished principles  of  the  original. 

20.  It  may  here  be  understood,  that  this  covenant  which  was 
entered  into  in  the  year  1788,  immediately  respects  the  Church 


444  THE    CHURCH    ESTABLISHED  B.  VIII: 

CHAP,     of  New-Leha7ion,  as  the  first  iu  Gospel  order,  in  this  day  of 
,  Christ's  second  appearing.     And,  after  the  example  and  order  of 

the  first,  the  Church  was  shortly  after  established  in  several  of 
the  principal  places  where  the  word  and  testimony  of  the  Grospel 
had  been  planted,  and  such  of  the  Believers  as  were  scattered 
in  difi"erent  parts,  gathered  at  those  places. 

21.  Particularly  at  Watervliet^  near  Albany.,  in  the  State  of 
New-York ;  at  Hancock,  Tyri?ighain,  Harvard,  and  Shirley, 
in  the  State  of  Massachusetts ;  at  Enfield,  in  the  State  of  Con- 
necticut ;  at  Canterbury  and  Netv-Enjield,  in  the  State  oi  Neio- 
Hafnpshire ;  and  at  Alfred  and  Sabbath-day  po'nd,  (now  New- 
Grloucester,)  about  30  miles  from  Portland,  in  the  State  of  Mai7ie. 

22.  Hence  the  whole  body  of  Believers  was  placed  in  distinct 
societies  or  communities,  and  those  again  into  large  families, 
situated  according  to  circumstances,  for  convenience  in  life  ;  each 
family,  in  their  own  order,  having  their  own  government  in  their 
temporal  economy ;  and  in  spiritual  matters,  having  their  imme- 
diate head  of  influence  in  their  own  order  and  community;  and 
each  particular  community  having  their  corresponding  relation  to 
the  Church  at  Lebano?i,  which  is  the  centre  of  union  to  all  who 
believe. 

23.  All  the  Believers,  who  came  together  in  the  full  order  and 
covenant  of  a  Church  relation,  possessed  all  things  jointly; 
neither  said  any  of  them  that  aught  of  the  things  which  he  pos- 
sessed was  his  own;  but  every  thing  was  possessed  in  a  perfect 
law  of  justice  and  equity,  by  all  the  members. 

24.  However,  there  were  some,  who  gathered  together  into 
large  families,  and  stood  in  a  family  relation,  whose  circumstances 
did  not  immediately  admit  of  a  joint  union  and  interest  in  all 
things ;  and  who  devoted  their  services,  and  the  use  and  improve- 
ment only,  of  their  temporal  substance,  for  the  joint  support  and 
up-building  of  each  other  ;  while  their  real  and  personal  estates 
remained  in  substance,  as  they  were  at  the  time  of  their  coming 
together. 

25.  Such  were  not  considered  as  standing  in  perfect  Grospel 
order,  but  held  a  certain  relation  to  the  Church  according  to  the 
order  in  which  they  stood.  It  may,  therefore,  be  proper  to  make 
a  few  remarks  on  the  nature  of  the  Church  Covenant,  in  which 
alone  the  perfect  order  and  equality  of  the  Gospel  can  be  en- 
joyed. 

26.  First.  As  one  of  the  most  essential  principles  of  the 
Church,  was  to  maintain  a  perfect  law  of  justice  and  equity,  both 
in  relation  to  themselves  and  others ;  therefore  parents,  who  had 
estates,  and  children  under  age,  could  not  bring  their  substance 
into  the  united  interest  of  the  Church,  after  it  was  established, 
unless  the  inheritance  of  heirship  was  secured  to  them  until  they 
became  of  age. 


B.  VIII.  IN    GOSPEL    ORDER.  •  "  445 

27.  And  provided  the  parents  or  children  were  gathered,  with      chap. 
their  substance,  into  any  family,  in  the  like  capacity,  the  inheri-  — '- — '. — 
tance  of  the  children  was  secured  until  they  became  of  age.     And 

it  was  an  established  principle  in  the  Church,  that  children  who 
were  faithful  and  obedient  to  their  parents  until  they  became  of 
age,  were  then  entitled  to  their  natural  and  just  portion. 

28.  Second.  As  the  Church  was  established  upon  the  princi- 
ples of  Gospel  liberty  and  freedom,  and  as  no  one  could  bo  bound 
contrary  to  their  own  faith  and  desire,  having  a  perfect  under- 
standing of  the  nature  of  their  undertaking;  therefore,  children  in 
minority,  could  not  be  fully  considered  as  members  of  the  Church, 
until  they  became  of  mature  age  to  judge  and  act  for  themselves. 

29.  Nevertheless,  children  who  had  faith,  and  who  were 
wrought  upon  by  the  Spirit  of  light  from  God,  (of  whom  there 
were  many  that  received  faith  with  their  parents,)  enjoyed  equal 
rights  and  privileges  of  all  things  in  the  Church,  according  to 
their  needs,  and  the  measure  of  their  faith  and  understanding. 

30.  Third.  As  the  gathering  together  of  the  Believers,  into 
the  order  and  liberty  of  the  Gospel,  immediately  respected  their 
separation  from  the  perplexing  cares  and  entanglements  of  the 
world ;  therefore  such  as  were  under  obligations  to  creditors  or 
heirs,  were  not  considered  in  full  membership  in  the  Church, 
until  they  were  perfectly  free  from  all  just  demands  of  those  who 
were  without.  Yet,  all  such  as  were  diligent  in  paying  their  just 
debts,  and  faithful  in  all  matters  according  to  their  light  and 
understanding,  were  as  really  owned  in  their  order,  and  accepted 
in  their  relation  to  the  Church  as  any  others. 

31.  Fovrtk,,  K's,  the  gathering  of  the  Church,  was   not  from 
any  worldly  motives,  to  lay  up  in  store  of  this  world's  goods,  but 
solely  as  a  religious  duty  and  privilege,  for  mutual  benefit ;  there- 
fore, all  had  an  equal  right  as  members,  jointly,  in  the  use  of  all 
things    in  the   Church,  and   according    to  their    several    needs, 
whether  they  brought  in  any  temporal  substance  or  not.     And  in  p^^^^  ^^j 
those  who  brought  in  substance,  more  or  less,  was  that  Scripture  ]^- 
fulfilled.  He  that,  gathered  much  had  nothing  over,  and  he  that  15.°"^'^"'" 
gathered  little  had  no  lack. 

32.  Fifth.  As  all  the  members  of  the  Church  are  equally 
holden,  according  to  their  abilities,  to  maintain  and  support  one 
united  interest,  in  union  and  conformity  to  the  order  and  govern- 
ment of  the  Church ;  therefore,  all  labor  with  their  hands,  to  main- 
tain the  mutual  comfort  and  benefit  of  one  another  by  honest 
industry  and  acts  of  kindness — not  by  compulsion,  but  of  choice, 
from  a  principle  of  faith,  justice,  and  equity. 

33.  Ministers,  Elders,  and  Deacons,  all,  without  exception, 
labor  with  their  hands ;  excepting  at  such  times  as  are  taken  up 
by  each  in  their  particular  gifts  and  callings,  which  all  tend  to 
the  mutual  increase  and  benefit  of  the  whole.     And  lo  member 


446  •  THE    CHURCH    ESTABLISHED  B.  VIII. 

CHAP,     or  members  are  required  by  any  law  or  custom  in  the  Church,  to 

go  beyond  their  abilities,  or  to  act  contrary  to  their  own  faith. 

But  all  are  equally  holden  by  the  unity  of  the  Spirit  and  their 
covenant,  to  conform  to  the  established  principles  and  rules  of 
the  Church,  or  they  cannot  keep  their  union. 

34.  Sixth.  As  the  Gospel  is  perfectly  free,  and  the  free  exer- 
cise of  conscience  can  in  no  wise  be  retarded;  therefore,  all 
who  believe  in  the  Gospel  of  Christ's  present  appearing,  ever 
remain  in  perfect  liberty,  without  any  breach  of  order,  to  use  and 
improve  their  own  temporal  interest  as  a  separate  possession,  or 
to  unite  with  others  of  the  same  faith,  in  one  joint  union;  either 
of  which  must  be  according  to  their  own  faith  and -discretion,  pro- 
vided they  maintain  the  true  faith  of  the  Gospel. 

35.  Sevailh.  The  order  and  regulation  of  the  Church,  in  all 
spiritual  matters,  is  entrusted,  by  the  unity  in  the  gift  of  God,  to 
the  Ministry  and  Elders,  or  elder  brethren  and  sisters,  of  each 
community  and  family.  To  them  also  is  committed  the  charge 
of  sending  out  ministers  to  preach  the  Gospel  to  the  world  of 
mankind. 

36.  None  of  the  Ministry  hold  any  title  to  lands  or  property, 
as  individuals,  more  than  any  other  members ;  nor  have  they  any 
pensions  or  salaTies  ;  but  whatever  they  need  for  their  support  at 
home,  or  expenditure  abroad,  they  receive  at  such  times  as  they 
need  it. 

37.  The  concern  and  regulation  of  the  temporal  matters  of  the 
Church  is  entrusted  to  the  Deacons,  appointed  to  that  office  by 
the  joint  union  of  the  body.  To  them,  their  assigns  and  suc- 
cessors in  the  Gospel,  appointed  to  the  like  office,  is  entrusted 
the  whole  of  the  joint  interest  of  the  Church,  to  support  and 
maintain  the  same  in  behalf  of  the  Church,  and  their  heirs  in  the 
Gospel  forever. 

38.  And  their  office  and  care  it  is,  to  have  the  principal  con- 
cern in  dealing  with  those  who  are  without;  and  to  provide  all 
things  necessary  for  the  comfortable  support  of  the  Church, 
jointly  and  equally,  according  to  the  number  and  need  of  each 
family  in  the  Church. 

39.  Besides  the  first  order  of  Deacons  and  Deaconesses,  there 
are  also  Deacons  and  Deaconesses  in  each  family,  whose  care  is 
to  see  that  every  member  in  the  family,  from  the  eldest  to  the 
youngest,  enjoy  their  just  and  equal  rights,  according  to  their 
several  needs,  of  all  temporal  things  possessed  in  the  family. 

40.  In  the  order  and  government  or  regulation  of  the  Church, 
no  compulsion  or  violence  is  either  used,  appproved,  or  found 
necessary.  So  that,  according  to  our  faith,  in  the  full  and  per- 
fect establishment  of  ChrisVs  govemme?it  among  his  people,  no 
kind  of  corporal  punishment  is  or  can  be  exercised  on  any  person, 
among  those  who  stand  in  the  first  order  of  Gospel  liberty. 


B.  VIII.  IN    GOSPEL    ORDER.  447 

41.  Neither  Ministers,  Elders,  nor  Deacons,  nor  any  othpvs,  *^J[j^^' 
either  in  spiritual  or  tempoi'al  trust  in  the  Church,  are  appointed  — '- — '- — 
to  their  several  callings  by  their  own  individual  choice,  nor  by  :i 
majority  of  votes  among  the  people;  but  by  a  spontaneous  spirit 

of  union,  which  flows  through  the  body,  by  which  every  useful 
talent  is  brought  into  exercise  for  the  time  being,  for  the  benefit 
of  all  concerned. 

42.  Unto  every  member  of  the' body  is  given  a  jneasure  of  i lie  i  cor.  xii. 
Spirit  of  Christ  to  j^rofit  withal,  in  which,  by  a  faithful  improve-   ''• 
ment  of  their  created  talents,  every  member  becomes  prepared, 

and  thus  grows  up  into  a  fitness  to  fill  that  place  and  order, 
in  the  spiritual  house  of  God,  for  which  they  were  created ; 
and  their  real  qualifications  appear  and  become  mutually  useful 
to  the  body,  so  that  every  improved  talent  and  gift  of  God, 
given  to  individuals,  thereby  becomes  a  real  gift  of  God  to  the 
whole. 

43.  As  there  can  be  no  arbitrary  appointment  of  members  in  the 
human  body,  to  which  the  body  of  Christ  is  compared,  and  no 
one  member  can  be  appointed  to  fill  the  place  or  office  of  another, 
but  each  member  fills  its  proper  place  and  office,  by  a  spontane- 
ous influence  and  a  mutual  concurrence  of  every  other  member ; 
so  is  the  appointment  of  members  in  the  Church  of  Christ. 

44.  But  as  the  human  body  has  a  leading  part,  which  is  the 
head,  by  which  all  the  other  members  of  the  body  are  directed, 
and  as  the  head  directs  and  governs  by  the  general  consent  of 
the  members,  so  it  is  with  the  Church  or  body  of  Christ. 

45.  The  revelation  and  gift  of  God  is  given  to  the  Ministry, 
as  the  head  of  the  body,  in  relation  to  lots  of  office  and  trust, 
and  other  matters  of  importance;  and  through  these,  comujuni- 
cated  to  the  other  members.  Yet  nothing  is  considered  as 
established  in  the  Church  until  it  receives  the  general  consent 
and  united  approbation  of  the  body;  and  thus,  by  the  body,  in 
union  with  the  head,  every  thing  important  is  established. 

46.  And  each  member  of  the  body  throughout,  is  also  depend- 
ent on  another.     The  eye  cannot  say  unto  the  hand,  I  have  no  \  cor.  xii. 
need  of  thee;  nor  again,  the  head  to  the  feet,  I  have  no  need  of  ^1,52^- 
7/oM.     JVa?/,  much  more  those  members  of  the  body,  which  stent  lo 

be  more  feeble,  are  riecessary. 

47.  Such  as  are  entrusted  with  the  greatest  care,  are  the 
greatest  servants  ;  and  such  as  feel  care,  concern,  and  labor  for 
the  welfare  of  the  whole,  ai"e  verily  the  servants  of  all,  and  arc    ,  „,. 

*'  ,  II  ilU'  V. 

the  more  highly  beloved  and  esteemed  for  their  works'  sake,  and  i7. 
counted  worthy  of  double  honor. 

48.  Those  little,  simple,   and  very  comprehensive  words   of 
Christ  Jesus.      Whosoever  will  come  after  me,  let  him  deny  hijii-  ^fark,  viii. 
self  and  take  up  his  cross  and  follow   me,  were   received  and  l^^^^  ^iv. 
established  among  the  people  of  God,  as  a  foundation  and  lovely  -",  27. 


448 


THE    CHURCH    ESTABLISHED 


B.  VIII. 


CHAP. 
XIII. 


Jamef 

18. 


principle,  from  the  time  they  first  heard  and  received  the  Gospel 
of  Christ's  second  appearing,  unto  the  present  day. 

49.  Hence  no  true  member  of  the  body  sought  to  obtain  the 
pre-eminence,  or  to  usurp  authority  over  another;  but  each  to 
build  up,  and  support  the  welfare  and  comfort  of  the  other,  and 
consequently  all  were  busy,  peaceable,  and  happy ;  and  every 
blessing,  spiritual  and  temporal,  ensued,  as  naturally  as  rays  of 
light  flow  from  the  sun,  or  the  fruits  of  harvest  from  the  heat 
and  moisture  of  summer. 

50.  From  the  year  1780,  until  the  present  time,  1856,  includ- 
ing a  period  of  seventy-six  years,  there  never  has  been  an 
instance  of  any  brother  going  to  law  with  brother,  in  any  case. 
Nor  has  there  been  any  such  thing  as  a  general  council,  or  even 
a  Church  meeting,  to  settle  any  difference  among  the  members ; 
because  there  never  were  any  differences,  or  debates,  or  divisions 
in  the  Church,  that  ever  required  any  such  thing. 

51.  The  very  Spirit  of  the  Gospel,  which  was  received  from 
God,  through  Mother  Ann,  and  through  the  first  witnesses  of  her 
testimony,  was  that  from  the  beginning,  by  which  all  the  true 
and  honest-hearted  who  received  it,  became  of  one  faith,  of  one 
heart,  and  of  one  soul ;  and  which  in  its  certain  consequences, 
was  productive  of  peace  and  good  will,  humility  and  temperance, 
condescension  and  obedience,  order  and  harmony,  with  every 
other  fruit  of  righteousness,  aud  eternal  life. 

52.  Such  in  reality,  is  the  nature  and  consequence  of  that 
testimony  which  we  received  and  obeyed  from  the  heart,  and 
have,  according  to  our  understanding,  carefully  and  conscienti- 
ously maintained  and  supported  from  the  beginning,  and  in  the 
practice  of  which  we  now  live,  at  this  present  day. 

53.  And  such  is  the  nature  of  the  work  of  God,  in  all  its 
corresponding  parts,  both  visible  and  invisible,  and  such  the 
certain  effects,  which  are  manifest  in  all  its  fruits,  that  it  cannot 
be  imitated,  so  as  to  stand,  by  any  human  wisdom  or  power  on 
earth,  separate  from  the  Spirit  and  power  of  the  living  and  true 
God. 

54.  Since  the  testimony  of  the  Gospel  of  Christ's  second 
appearing,  was  first  opened  in  America,  from  the  year  1780,  to 
the  present  period,  there  never  has  been  any  such  thing  as  a 
Chjcrch  Creed,  or  Confessio7i  of  Faith  committed  to  writing,  to 
liviit  or  bind  the  Church  from  a  further  increase. 

55.  All  the  aflfairS;  in  the  order,  government,  or  regulation  of 
the  Church,  are  transacted  according  to  the  present  circumstances, 
or  an  immediate  and  present  gift  of  God ;  and  everything  is 
strictly  observed  from  a  principle  of  faith,  implanted  in  the  heart 
of  every  individual,  jointly  and  severally. 

56.  Their  Confession  of  Faith,  if  it  may  be  so  called,  is  to 
show  their  faith  by  their  works,  in  doing  justice  and   loving 


B.  VIII.  IN    GOSPEL    ORDER.  449 

mercy ;  being  fully  persuaded,  that  where  there  are  no  doers  of     ^^J^7- 

the  very  works  of  right  eon  S7iess,  there  is  neither  a  true  faith  nor  — '- 

a  true  Church,  nor  any  fruits  or  evidence  by  which  the  true 
Church  may  be  known  or  distinguished  from  the  false,  by  those 
who  are  without. 

57.  It  may  be  observed,  that  the  Covenant  which  was  entered 
into  by  the  Church,  was  kept  and  maintained  as  an  internal  law, 
during  seven  years ;  and  it  was  afterwards  committed  to  writing, 
in  form,  on  account  of  those  who  were  without,  and  to  convey  an 
understanding  of  the  faith  of  the  Church  in  relation  to  a  united 
interest ;  and  to  confirm  it  beyond  dispute,  as  the  mutual  faith  and 
practice  of  the  Church,  to  all  whom  it  might  concern,  it  was 
signed  by  the  members  at  large. 

58.  But  this /or;«  of  the  Covenant,  is  not  the  Covenant  itself. 
The  internal  spirit  and  substance  of  the  Covenant  is  more  than 
ever  was,  or  ever  will  be  written  with  paper  and  ink,  being  the 
fulness  of  the  law  of  Christ,  written  by  the  Spirit  of  God,  in  the 
heart,  and  on  the  mind  of  every  true  member  of  his  Church ;  and 
is  by  them  kept  and  maintained  as  an  internal  law  of  liberty, 
justice,  and  equity.  And  although  the  spirit  and  sulstance  of 
the  Covenant  is  not  contrary  to  the  form,  yet  it  is  exclusive  of, 
and  entirely  distinct  from  any  written  form  whatever. 

59.  Thus  the  promise  of  God  by  his  Prophets,  concerning 
Christ,  is  fulfilled:   I  will  give  thee  for  a  covvaant  of  the  peoph,  isa.  xiii.  6. 

for  a  light  of  the  Gentiles.  Behold  the  daijs  come,  saith  the  3"'33^^'" 
Lord,  that  I  ivill  make  a  ne2v  covenant  with  the  house  of  Israel.  Heb.viii.  8. 
/  will  put  my  laws  into  their  mind,  and  write  them  in  their 
hearts  ;  and  I  loill  he  their  God,  and  they  shall  be  my  people. 
GO.  Christ,  in  his  first  and  second  appearing,  has  made  mani- 
fest the  whole  spirit  and  substance  of  the  law,  in  the  two  tables 
of  the  New  Covenant ;  and  the  two  Anointed  Ones,  or  two  first- 
born in  the  new  creation,  have  finished  this  work,  between  whom 
the  covenant  of  eternal  life  is  established ;  hence  the  spirit  and 
substance  of  this  new  Covenant,  in  its  fulness,  is  written  in  the 
hearts,  and  on  the  minds  of  all  their  spiritual  children. 

61.  And  therefore,  in  the  gathering,  building,  increase  and 
establishment  of  God's  spiritual  house,  all  the  members  of  the 
Church,  both  male  and  female,  as  his  so7is  and  daughters, 
brethren  and  sisters  of  one  family,  according  to  their  lots  and 
several  abilities,  possess  and  enjoy  one  mutual  interest,  and  one 
united  inheritance,  in  regard  both  to  the  things  of  time  and 
eternity. 

62.  However  humiliating  to  the  pride  of  fallen  man,  the  pre- 
sent work  of  God  may  be,  in  disannulling  their  human  systems, 
and  forms  of  worship;  yet  the  work  has  commenced,  and  will  be 
accomplished.  Already  have  we  ourselves  suffered  the  wreck  of 
all  our  own  carnal  works  and  inyentions ;  yet  we  have  had,  and 


450 


INCREASING   WORK    OF 


B.  VIII. 


9^^^-     still  have,  the  greatest  cause  of  thankfulness  to  Almighty  God, 

• '■ —   for  that  work  which  is  accompanied  with  the  real  and  abiding 

treasures    of  salvation    and    eternal    life ;    and    have    therefore 
Heb.  X.  31.  received  joyfully  the  spoiling  of  our  goods,  and  have  received, 
even  in  this  life,  an  hundred  fold,  according  to  the  promise  of 
Christ. 

63.  And  certain  it  is,  that  by  those  means  which  seemed  fool- 
ish to  the  wisdom  of  this  world,  has  Grod,  according  to  his  own 
unchangeable  purpose,  completed  the  foundation  of  his  spiritual 
building,  and  established  that  law  of  order,  harmony,  peace  and 
righteousness  in  the  earth,  that  will  stand  forever ;  and  which, 
in  its  increasing  operations,  will,  in  the  end,  be  an  everlasting 
blessing  to  all  nations. 


CHAPTER  XIV. 

lia.  ix.  7.       PROPHECIES     AND     PROMISES    FULFILLING     IN    THE    PRESENT 
INCREASING    WORK    OP    CHRIST's    KINGDOM. 


Hosea,  xii. 
10. 


Mark,  iv. 
30. 

Luke,  xiii. 
18.     ' 


Known  unto  God  are  all  his  works  from  the  foundation  of  the 
world ;  and  as  far  as  possible,  invisible  spiritual  things  have 
been  revealed  by  the  things  that  are  made ;  therefore  said  the 
Lord  by  the  Prophet  Hosea,  /  have  imiltiplied  v?sio?is,  and  used 
simiWvdes,  by  the  ininistry  of  the  Prophets. 

2.  Christ  Jesus,  the  first  who  received  the  substance  of  the 
promise,  seemed  often  at  a  loss  for  means  to  convey  an  under- 
standing of  spiritual  things  to  souls  that  were  lost  in  their  sins : 
and  therefore  he  had  recourse  to  similitudes,  and  compared 
spiritual  things  with  natural,  as  the  most  striking  means  of  con- 
veyance. "  Whereunto  shall  we  liken  the  kingdom  of  God?  or 
with  what  comparison  shall  we  compare  it?  Unto  what  is  the 
kingdom  of  God  like  ?  and  whereunto  shall  I  resemble  it  ?  " 

3.  When  Jesus  compared  the  kingdom  of  God  to  a  grain  of 
mustard-seed,  to  leaven  hid  in  three  measures  of  meal,  or  to  a 
net  cast  into  the  sea,  he  could  not  mean  that  there  was  any  re- 
semblance in  tlie  case  to  the  view  of  the  natural  eye.  And 
therefore,  it  must  be  a  false  imagination  that  will  look  for  the 
spiritual  object  to  appear  in  the  natural  form,  or  shape  of  those 
things  to  which  it  may  have  been  compared. 


B.  VIII.  Christ's  kingdom.  t        451 

4.  It  would  be  very  unnatural  and  unreasonable  to  look  for  a     *<J\^^" 

kingdom  to  appear  in  the  shape  or  form  of  a  net,  or  of  a  piece  of  '■ — 

leaven ;  yet  in  the  spiritual  mind  there  is  a  true  sense,  in  which 

these  things  in  nature  have  a  resemblance  to  the  spiritual  work 
of  God.  And  this  is  particularly  made  manifest,  in  the  present 
day,  in  and  by  the  Church  of  Christ,  which  is  built  according  to 
the  fore-knowledge  of  God,  answerable  to  all  the  similitudes  that 
were  ever  drawn  by  the  Spirit  of  Christ,  in  Prophets  or 
Apostles. 

5.  The  Church  of  the  latter  day  was  represented  by  the  Pro- 
phets, under  the  similitude  of  a  kingdom,  a  city,  particularly 
Jerusalem,  Mount  Zion,  the  temple,  and  such  like  objects  of 
visible  glory;  and  the  gathering  and  uniting  of  God's  people  into 
Church  order,  is  compared  to  the  gathering  of  the  Israelites,  from 
the  countries  in  which  they  were  dispersed,  and  establishing  them 
in  the  possession  of  their  own  land. 

6.  But  to  frustrate  the  carnal  mind,  Christ  and  the  Apostles 
represent  the  same  spiritual  work,  by  things  directly  contrary ; 
so  that  the  proud  and  aspiring  have  as  good  reason  to  look  for 
the  promise  to  be  fulfilled  in  planting  a  grain  of  mustard-seed,  as 
in  setting  up  a  great  visible  kingdom  ;  for  thereunto  is  the  king- 
dom of  heaven  likened.  Therefore,  it  is  necessary  to  consider 
the  true  signification  of  the  promises  of  God  to  his  Church  and 
people,  and  wherein  they  have  been  fulfilled. 

7.  Whatever  the  promise  of  God  literally  referred  to,  whether 
to  a  kingdom,  a  new  city,  or  a  new  heaven  and  earth,  it  doubtless 
alluded  to  men  and  women,  living  on  the  earth,  in  and  among 
whom  the  work  of  God  was  to  be  wrought,  and  to  whom  the  pro- 
mises were  finally  to  be  fulfilled,  for  the  establishment  of  ever- 
lasting righteousness  and  peace ;  therefore,  such  must  constitute 
the  true  Church  of  Christ,  the  only  antetype  of  every  figure,  and 
the  substance  of  every  blessing  promised. 

8.  We  shall  take  notice  of  a  few  general  promises,  which  com- 
prehend all  the  particular  ones,  relating  to  the  Church  of  the 
latter  day,  together  with  their  plain  and  pointed  accomplish- 
ment; and  first  we  shall  consider  what  was  promised  through 
the  Prophet  Daniel. 

9.  By  the  fate  of  the  iviage  which  was  shown  to  Nebuchad-  Dan.  ii.  29, 
nezzar,  and  of  the  four  beasts  which   appeared  to   Daniel,  both 
representing  four  great  empires,  God  did  particularly  promise 
and  show  the  final  dissolution  of  those  tyrannical  governments,  by 
which  mankind  were  bound  in  ignorance  and  wickedness. 

10.  In  the  fourth  and  last  of  these  empires,  antichrist  would 
have  his  reign,  in  which  the  civil  and  ecclesiastical  powers  would 
be  divided,  like  the  feet  and  toes  of  the  image,  and  into  which 
the  existing  powers  of  government  would  gather,  for  the  support 
of  the  whole  system. 


31-35  &  vii. 


452  INCREASING    WORK   OP  B.  VIII. 

CHAP.  IX.  j^  stone  was  also  cut  out  of  the  mountain  without  hands, 

! '. —  and  smote  the  image  on  his  feet,  which  were  part  iron  and  part 

clay,  and  broke  them  to  pieces,  and  continued  to  break  and  bruise 
every  part  of  the  image,  until  the  whole  was  broken  in  pieces 
together ;  and  the  wind  carried  them  away,  and  no  place  was 
found  for  them ;  and  the  stone  that  smote  the  image,  became 
a  great  mountain,  and  filled  the  whole  earth. 

12.  It  was  thereby  expressly  shown,  and  promised,  that  all 
tyrannical  powers  should  be  weakened,  in  the  latter  end  of  anti- 
christ's reign,  by  a  mixture  of  republican  principles ;  that  is,  the 

Dan.  ii.  43.    seed  of  ?ne7i,  where  all,  however   divided,  have  equal  power  and 

authority,  and  where  those  antichristian  and  republican  principles 

should  be  blended  together,  like  hard  iron  and  soft  clay ;  there 

Grod  would  smite  them  both  together,  by  his  providential  work, 

. ,      which  will  prepare  the  way  for  the  everlasting  Gospel,  given  by 

(>,  7.  inspiration  from  heaven. 

13.  All  this  Grod  is  particularly  fulfilling  in  this  latter  day; 
for,  as  stone  grinds  and  wears  away  iron  and  brass,  silver  and 
gold ;  so  the  truth  of  God  is  superior  to  all  the  most  polished 
systems  and  principles  of  men,  and  must  in  the  end,  grind  and 
wear  them  away  till  no  place  be  found  for  them. ' 

14.  And  as  monarchial  and  republican  principles  are  mixed 
with  antichristian  principles  in  every  department;  so  this  mixed 
government  is  partly  strong  and  partly  broken,  and  the  different 
parties  help  to  weaken  and  break  each  other.  And  as  neither 
are  founded  on  the  revelation  and  spiritual  work  of  God;  so 
neither  can  stand,  but  in  the  end  must  fall  together ;  and  only 
by  a  proper  relation  to  the  spiritual  work  of  God,  can  the  prin- 
ciples of  real  and  true  freedom  be  finally  established. 

15.  For  neither  empire,  nor  republic,  founded  in  the  corrup- 
tions and  depravity  of  the  fall,  can  stand  in  the  shaking  of  this 
last  and  great  day  of  God  Almighty  ;  and  therefore  the  perfectly 
just  and  peaceable  kingdom  of  the  Messiah,  is  opened  as  a  refuge 
for  all  that  would  escape  the  promiscuous  wreck  and  ruin  of  the 
antichristian  world. 

16.  This  was  also  included  in  the  same  prophecy  through 
Dan. ii. 44.    Daniel.     "And  in  the  days  of  these  kings,  [that  is,  in  the  time 

of  the  fourth  empire,  before  the  kingdom  of  antichrist  is  at  an 
end,]  shall  the  God  of  heaven  set  up  a  kingdom,  which  shall 
never  be  destroyed :  and  the  kingdom  shall  not  be  left  to  other 
people,  but  it  shall  break  in  pieces  and  consume  all  these  king- 
doms, and  it  shall  stand  forever." 
chap.vii.9,  ^7.  And  further,  says  the  same  Prophet,  "I  beheld  till  the 
'  '  thrones  were  cast  down,  and  the  Ancient  of  days  did  sit.  I  saw 
in  the  night  visions,  and  behold,  the  likeness  of*  the  Son  of  Ma?i 

•  The  word  one  (as  in  the  present  version,)  is  not  in  the  original,  the  meaning 
is,  the  likeness  of  the  Son  of  man,  in  and  with  his  saints. 


B.  VIII.  Christ's  kingdom.  453 

came  with  the  clouds  of  heaven,  and  came  to  the  Ancient  of  days,      ^^^' 
and  they  brought  him  near  before   him.     And  there  was  given  — '- — '■ — ■ 
him  dominion,  and  glory,  and  a  kingdom,  that  all  people,  nations 
and  languages,  should  serve  him ;  his  dominion  is  an  everlasting 
dominion,  which  shall  not  pass  away,  and  his  kingdom  that  which 
shall  not  be  destroyed." 

18.  "And  judgment   was  given  to  the   saints    of  the  Most  Dan.vii.22, 
High ;  and  the  time  came  that  the  saints  possessed  the  kingdom.   ^''• 
And  the  kingdom  and  dominion,  and  the  greatness  of  the  king- 
dom under  the  whole  heaven,  shall  be  given  to  the  people  of  the 

saints  of  the  Most  High,  whose  kingdom  is  an  everlasting  king- 
dom, and  all  dominions  shall  serve  and  obey  him." 

19.  Hence  the  breaking  and  demolishing  of  that  which  was 
corrupt,  and  the  setting  up  of  that  which  should  stand  forever, 
was  not  only  promised  as  an  event  most  certainly  to  take  place ; 
but  also  the  time  when  it  should  take  place  was  revealed  and  pro- 
mised by  the  same  Prophet. 

20.  "  Then  I  heard  one  saint  speaking,  and  another  saint  said  Dan.  viii. 
unto  that  certain  saint  which  spake,  how  long  shall  be  the  vision   ^3, 14. 
concerning  the  daily  sacrifice,  and  the  transgression  of  desolation, 

to  give  both  the  sanctuary  and  the  host  to  be  trodden  under  foot  ? 
And  he  said  unto  me,  unto  two  thousand  and  three  hundred 
days;  then  shall  the  sanctuary  be  cleansed." 

21.  This  vision   of  Daniel  is   dated   553    years   before   the  p-^gj^  j^  g 
Christian  era,  which  taken  from  2300,  leaves  1747,  as  the  year  0. 

for  the  promise  to  be  fulfilled,  counting  a  day  for  a  year  in  the 
first  given  number,  as  is  usual  with  the  Prophets. 

22.  Man  is  the  temple  or  habitation  of  God,  in  both  parts  of 
his  manhood,  male  and  female,  and  the  female  is  the  medium 
through  which  all  enter  into  manhood ;  but  as  both  parts  of  man 
were  defiled  by  sin,  so  that  none  could  enter  into  manhood  with- 
out partaking  of  a  sinful  nature ;  therefore,  in  cleansing  and 
purifying  the  female,  the  cleansing  of  the  sanctuary  Avas  com- 
pleted, and  the  veil  of  the  flesh  which  shuts  souls  from  the 
heavenly  order  was  taken  away;  thus  was  the  way  into  the 
holiest  of  all  fully  made  manifest,  where  God  promised  to  dwell 
for  ever. 

23.  Here  began  the  sounding  of  the  seventh  trumpet,  and  thus 
the  cleansed  sanctuary  of  the  saints  was  manifested,  and  the 
temple  of  God  was  opened  in  heaven,  and  the  o.rk  of  his  testi- 
mony ivas  seen,  and  made  accessible  to  man.  And,  from  this 
time  the  lightnings  of  truth  have  been  increasing  in  the  world, 
and  the  voices  from  the  powers  above  have  been  more  and  more 
heard,  awakening  souls  to  a  sense  of  the  oppressive  and  corrupt 
state  of  all  the  systems  of  men,  and  calling  them  to  reform  and 
come  out  from  among  them. 

24.  And,  the  "  thunderings  "  of  Divine  power,  and  the  "  earth-  Rev.  xi.  19. 


454 


INCREASING   WORK    OF 


B.  VIII. 


CHAP. 
XIV. 


Ua.  i.  25, 
26. 


chap.  vi.  13. 


Joel,  iii.  17. 


Zech.  viii. 
3. 


Isa.  ii.  2-4. 
&  Mich.  iv. 
1-4. 


*  Lowth's 
Transla- 
tion. 


Ezek.  xliii, 
12. 


Ezekiel, 
xlviii.  35. 


Isa.  Ix.  13, 
14,  18,  21 


quakes"  of  his  judgments  have  been  rolling  through  the  earth, 
shaking  and  breaking  in  pieces  the  great  image  in  all  its 
branches,  and  will  contine  to  increase,  until  all  these  prophecies 
are  fulfilled. 

25.  Hence  the  promises  so  universally  allude  to  the  purging 
away  of  sin  and  uncleanuess,  rooting  out  and  destroying  that 
which  is  evil  in  human  nature,  and  implanting,  promoting,  and 
building  up  that  which  is  virtuous,  holy,  and  good.  As  the 
whole  law  is  fulfilled  in  one  word,  namely,  in  obedie?ice;  so  all 
the  promises  of  Grod  are  contained  in  one  word,  namely,  in 
righteous?iess. 

26.  And  hence  such  plain  promises  as  the  following:  "I  will 
turn  my  hand  upon  thee,  and  purely  purge  away  thy  dross; 
afterwards  thou  shalt  be  called  The  city  of  righteousness,  The 
faithful  city.  As  a  teil-tree,  and  as  an  oak,  whose  substance  is 
in  them,  when  they  cast  their  leaves ;  so  the  holy  seed  shall  be 
the  substance  thereof.  Then  shall  Jerusalem  be  holy,  and 
there  shall  no  strangers  pass  through  her  any  more.  And  Jeru- 
salem, shall  be  called  a  city  of  truth  ;  and  the  Moitntain  of  the 
Lord  of  hosts,  the  Holy  mount ain.^'' 

27.  "And  it  shall  come  to  pass  in  the  last  days,  that  the 
mountain  [or  foundation]  of  the  Lord's  house  shall  be  established 
in  the  top  of  the  mountains,  [that  is,  above  the  power  and  light 
of  every  other  building,]  and  it  shall  be  exalted  above  the  hills ; 
and  people  shall  flow  unto  it.  And  many  people  shall  go  and 
say.  Come  ye,  and  let  us  go  up  to  the  mountain  of  the  Lord,  to 
the  house  of  the  Grod  of  Jacob ;  and  he  will'  teach  us  of  his  ways, 
and  we  will  walk  in  his  paths :  for  out  of  Zion  shall  go  forth  the 
law,  and  the  word  of  the  Lord  from  Jerusalem." 

28.  "And  he  shall  judge  among  the  nations,  and  shall  ^vork 
co7iviciion  in  many  peoples;*  and  they  shall  beat  their  swords 
into  plow-shares,  and  their  spears  into  pruning-hooks ;  nation 
shall  not  lift  up  sword  against  nation,  neither  shall  they  learn 
war  any  more.  But  they  shall  sit  every  man  under  his  vine, 
and  under  his  fig  tree:  and  none  shall  make  them  afraid." 

29.  And — [O^  "  This  is  the  laio  of  the  house;  Upon  the  top 
of  the  mountain,  the  u-hole  limit  thereof  round  about  shall  be 
most  holy.  And  the  name  of  the  city  from  that  day  shall  be, 
The  Lord  is  there.  The  glory  of  Lebanon  shall  come  unto 
thee ;  to  beautify  the  place  of  my  sanctuary ;  and  all  they  that 
despised  thee  shall  bow  themselves  down  at  the  soles  of  thy  feet ; 
and  they  shall  call  thee.  The  city  of  the  Lord,  The  Zion  of  the 
Holy  One  of  Israel.^'' 

30.  "  Violence  shall  no  more  be  heard  in  thy  land,  wasting  nor 
destruction  within  thy  borders ;  but  thou  shalt  call  thy  walls 
salvation,  and  thy  gates  praise.  Thy  people  also  shall  be  all 
righteous ;  they  shall  inherit  the  land  forever,  the  branch  of  my 


B.  VIll.  CHRIST'S   KINGDOM.  455 

planting,  the  work  of  my  hands,  that  I  may  be  glorified.     That     *^-^y^' 
they  might  be  called  Trees  of  righteousness,  The  planting  of  the 


Lord,  that  he  might  be  glorified."  isa. ixi. 6. 

31.  All  these  and  such  like  promises,  are  expressly  to  the 
Church  and  people  of  God,  in  this  latter  day.  If  true  believers 
are  called  a  city,  it  is  because  they  are  joined  and  compacted 
together  by  the  spirit  of  union  and  order;  if  they  are  called 
Jerusalem,  it  is  because  the  name  is  expressive  oi  peace  ;  if  they 
are  called  Blount  Zion,  which  signifies  high  and  clean,  it  is  be- 
cause they  are  raised  above  the  low  and  base  corruptions  of 
human  nature;  and  if  they  are  called  Trees  of  righteuus7iess,  it 
is  because  they  are  fruitful  in  every  good  work. 

32.  In  a  word,  all  the  prophecies  were  descriptive  of  that 
state  of  purity  and  holiness,  justice  and  righteousness,  in  which 
God  would  meet  and  dwell  with  his  people  forever ;   according 

to  what  was  revealed  last  of  all  to  Saint  Jolm.     "And  I  saw  a  Rev.xxi. 
new  heaven  and  a  new  earth,  wherein  (according  to  Saint  Peter)   g'p-    ... 
dwelleth   righteousness.     And  I  John  saw  the  holy  city,  new   13. 
Jerusalem,  coming  down  from  God  out  of  heaven,  prepared  as  a 
bride  adorned  for  her  husband.     And  I  heard  a  great  voice  out 
of  heaven,  saying.  Behold  the  tabernacle  of  God  is  with  men.'''' 

33.  "For  ye  are  the  temple  of  the  living  God;   as  God  hath  2Cor.  vi. 
said,  I  will  dwell  in  them,  and  walk  in  them  ;  and  I  will  be  their  ^^■ 
God,  and  they  shall  be  my  people.     And  I  saw  no  temple  there- 
in :  for  the  Lord  God  Almighty  and  the  Lamb  are  the  temple  of  Rev.  xxi. 
it.     And   there   shall  in   no  wise  enter  into  it  any  thing  that  ^^'  ^^' 
defileth,  neither  whatsoever  worketh  abomination,  or  maketh  a 

lie ;  but  they  which   are  written  in  the  book  of  the  life  of  the 
Lamb." 

34.  "And  he  shewed  me  a  pure  river  of  the  water  of  life,  clear  Rev.  nii. 
as   crystal,  proceeding   out  of  the   throne  of  God,  and  of  the   ^' 
Lamb:  "  That  is,  purity  of  life,  or  true  righteousness,  flowing 

from  the  throne  of  God  to  and  through  the  saints.  For,  Prov.  si. 
The  fr2iit  of  the  righteous  is  a  tree  of  life.  And  out  of  his  jo'hii.  vii. 
belly  shall  flow  rivers  of  living  water.  3=*- 

35.  ^''  And  on  either  side  of  the  river,  (he  shewed  me)  the  tree  Rev.  xxii. 
of  life,  which  bare  twelve  manner  of  fruits,  and  jdelded  her  fruit  ^• 
every    month."      Thus    the    river   was   represented  as   flowing 
between  two  trees,  which  were  of  one  nature,  and  typified  the 

same  two  as  the  tivo  olive  trees  in  the  vision  of  Zechariah. 

36.  But  here  the  matter  is  more  full  and  plain ;  and  that 
which  was  represented  by  the  golden  oil,  is  here  a  river  of  the 
water  of  life,  having  two  sides,  relating  to  male  and  female  and 
their  respective  tree  of  life  on  each  side ;  and  that  covenant  by 
which  both  man  and  woman  live  the  life  of  the  Lamb,  is  here 
Tepresented  as  established  between  them  both ;  so  that  eternal 
life  is  no  where  to  be  found  but  in  that  covenant  and  correspon- 


456 


INCREASING   WORK    OP 


B.  VIII. 


CHAP. 

XIV. 


Rev.  xxii. 
3. 


Ezekiel, 

xlvii  7. 

Isa.  Ix.  22. 


chap.  liv.  1, 
5,  13,  14. 


Mat.  xxiv. 
19. 

Jer.  xxxi. 
8,9. 
Luke, 
xxiii.  29. 
Jer.  xxxi. 
12,  13. 


*  Lowth's 
Transla- 
tion of  Isa. 
Ixv.  20. 
Psal.  xxii. 
29-31.  &, 
chap. 
Ixxxvii. 


dent  union  which  flows  between  the  two;  which  is  like  a  river 
for  multitude,  made  up  of  many  drops ;  for  power,  which  cannot 
be  stopped  in  its  course;  and  for  perpetual  motion,  which  flows 
day  and  night. 

37.  And  there  shall  be  7io  more  curse.  By  the  disobedience 
of  woman  in  and  through  the  work  of  generation,  the  curse 
entered ;  and  so  by  her  obedience  to  the  cross  of  Christ,  the 
antetype  of  the  circumcising  knife,  which  cuts  her  off  from  the 
work  of  generation,  with  all  its  uses  and  abuses,  it  is,  and  only 
can  he,  finally  taken  away ;  and  she  become  a  tree  of  life,  on  her 
corresponding  side  of  the  river  of  life,  answerable  to  the  life  of 
Jesus.  The  same  was  also  signified  to  the  Prophet  Ezekiel,  in 
his  vision  of  the  holy  waters,  with  an  increase  of  very  many 
trees  on  the  one  side  and  on  the  other;  which  is  according  to  the 
promise  of  God,  A  little  one  shall  become  a  thousand,  and  a 
small  one  a  strong  nation:  I  the  Lord,  ivill  hasten  it  in  his 
time. 

38.  Therefore  it  is  written,  "Sing,  0  barren,  thou  didst  not 
bear;  break  forth  into  singing,  and  cry  aloud,  thou  didst  not 
travail  with  child ;  for  more  are  the  children  of  the  desolate,  than 
the  children  of  the  married  wife,  saith  the  Lord — For  thy  Maker 
is  thine  husband ;  the  Lord  of  hosts  is  his  name ;  and  thy 
Redeemer  is  the  Holy  One  of  Israel ;  the  God  of  the  whole  earth, 
shall  he  be  called.  And  all  thy  children  shall  be  taught  of  the 
Lord ;  and  great  shall  be  the  peace  of  thy  children.  In  righte- 
ousness shalt  thou  be  established ;  thou  shalt  be  far  from  oppres- 
sion." 

39.  But,  "  Wo  unto  them  that  are  with  child,  and  to  them 
that  give  suck  in  those  days !  They  shall  come  with  weeping, 
and  with  supplications  will  I  lead  them :  They  shall  say.  Blessed 
are  the  barren,  and  the  wombs  that  never  bare,  and  the  paps 
lohich  never  gave  suck.  Therefore  they  shall  come  and  sing  in 
the  height  of  Zion,  and  shall  flow  together  to  the  goodness  of  the 
Lord,  for  wheat,  and  for  wine,  and  for  oil,  and  for  the  young  of 
the  flock  and  of  the  herd ;  and  their  soul  shall  be  as  a  watered 
garden;  and  they  shall  not  sorrow  any  more  at  all." 

40.  "  Then  shall  the  virgin  rejoice  in  the  dance,  both  young 
men  and  old  together:  for  I  will  turn  their  mourning  into  joy, 
and  will  comfort  them,  and  make  them  to  rejoice  from  their 
sorrow.  There  shall  be  no  more  thence  an  infant  of  days,  neither 
shall  they  generate  a  short  lived  race.*  This  evidently  alluded 
to  a  spiritual  generation,  and  a  spirit  work,  both  in  this  and  the 
spirit  world. 

41.  But  I  say,  did  not  Israel  hnoiv'?  Did  they  not  understand 
when  such  prophecies  had  gone  forth  into  all  the  earth,  and  the 
words  of  the  Prophet  unto  the  ends  of  the  world.?  Nay,  verily 
the  sound  they  heard,  but  the  sense  they  wholly  mistook :  for  they 


B.  VIII.  Christ's  kingdom.  457 

were  united  to  the  first  Adam,  and  multiplied  after  the  covenant     ^J?A^ 
of  the  flesh.  '. 


42.  Therefore  "Moses  saith,  I  will  provoke  you  to  jealousy  Rom.x. la 
by  them  that  are  no  people,  and  by  a  foolish  nation  I  will  anger  J^- 
you."     And  such  is  the  Church  of  Christ  in  the  present  day, 

who  claim  no  relation  to  the  works  of  the  flesh ;  they  are  there- 
fore counted  as  no  people,  among  the  peoples  and  kindreds  of 
the  earth.  A  foolish  nation;  that  is,  a  nation  not  founded  on, 
or  supported  by  human  science  or  learning :  for  God  hath  made 
foolish  the  wisdom  of  this  world,  since  it  has  pleased  him,  by  the  , 

foolishness  of  preaching  Christ  crucified,  to  save  them  that  believe.  23.  "^  '     ' 

43.  Where  there  is  no  sin,  there  is  no  curse;  and  where  there 
is  no  curse,  there  is  no  need  of  any  altar,  atoning  sacrifice,  or 
temple  service ;  and  therefore  the  Lord  God  Almighy  and  the 
Lamb  appeared  as  the  only  temple  of  the  New  Jerusalem;  which 
leaves  no  place  for  making  atonement  for  the  uncleanness  of  man 
or  woman.     "But  the  throne  of  God  and  of  the  Lamb  shall  be 

in  it;  and  his  servants  shall  serve  him:   and  they  shall  see  his  Rev  xxii. 
face,  and  have  his  name  in  their  foreheads."  "''^• 

44.  The  servants  of  God  are  sealed  unto  the  day  of  redemp- 
tion.    "And  I  heard  the  number  of  them  that  were  sealed — an 
hundred  and  forty  and  four  thousand ;  "  the  same  number  as  those  chap,  vii.4. 
with  the  Lamb  upon  Mount  Zion.     But  the  first  number  were  ^^'^  ^iv- 1- 
those  who  were  sealed  by  their  faithfulness  in  the  first  appearance 

of  the  Lamb,  and  reserved  from  the  judgments  which  were  sent 

upon  the  earth,  after  they  were  all  sealed.  Rev.vii.  1  • 

45.  The  first  mission  of  Christ,  was  to  the  remnant  of  Israel; 
hence,  the  faithful  in  that  day,  were  numbered  as  the  tribes  of 
Israel,  and  were  sealed  unto  the  day  of  redemption ;  thus  are 
they  united  with  the  virgin  followers  of  the  Lamb,  in  his  final 
appearance  on  Mount  Zion.  Rev.xiv.  1. 

46.  As  the  female  is  the  mother,  or  bringer  forth  of  all  living 
into  life;  so  all  such  prophecies  pointed,  for  their  accomplish- 
ment, to  the  appearing  of  Christ  in  the  female.  In  the  light  of 
Christ's  first  appearing,  his  followers  could  suffer  and  be  in  pain ; 
but  it  could  be  only  in  his  second  appearing  that  any  could  live 
and  reign  with  him  on  earth. 

47.  Hence  said  the  Prophet,  "  Like  as  a  woman  with  child, 

that  draweth  near  the  time  of  her  delivery,  is  in  pain,  and  crieth  jga.  xxvi. 
out  in  her  pangs ;  so  have  we  been  in  thy  sight,  0  Lord.     We   i^,  is,  19. 
have  been  with  child,  we  have  been  in  pain,  we  have  as  it  were 
brought  forth  wind ;  we  have  not  wrought  any  deliverance  in  the 
earth,  neither  have  the  inhabitants  of  the  world  fallen"  by  the 
truth. 

48.  And  so  it  continued,  through  all  generations,  until  the 
present  appearing  of  Christ;  in  which  it  follows,  that  as  the 
inhabitants  of  the  old  creation  fall;  so  those  of  the  new  arise. 

30 


458 


INCREASING    WORK    OF,    &C. 


B.  VIII. 


CHAP. 

XIV. 


Rev.  XX.  4. 
2  Pet.  iii.  8. 


Rev.  XX.  5. 


Psa.  1.  4,  5. 


See  Ezek. 
xxxviii  & 
xxxix. 


Hag.  ii.  6, 
7,  22. 
Zech.xii.4 


Therefore  it  was  said,  "  Thy  dead  men  shall  live,  together  with 
my  dead  body  shall  they  arise.  And  they  lived,  and  reigned 
with  Christ  a  thousand  years;"  which  is  the  year  of  the  re- 
deemed, or  "the  great  day  of  God  Almighty." 

49.  Christ  in  this  day,  is  the  author  of  eternal  salvation  to  all 
them  that  obey  him ;  they  are  quickened  together  with  Christ, 
live  as  he  lived,  and  reign  over  all  that  he  reigned  over.  "But 
the  rest  of  the  dead  lived  not  together  until  the  thousand  years 
were  finished." 

50.  Thus,  while  the  people  of  God  are  brought  forth  and 
imited  in  the  life  of  Christ,  the  disobedient  and  gain-saying  are 
more  than  ever  divided,  and  will  never  find  any  thing  into  which 
they  can  gather  and  unite  until  the  day  of  redemption  and  sepa- 
ration is  over. 

51.  Therefore  the  psalmist,  speaking  of  the  second  appearing 
of  Christ,  says,  "  He  shall  call  to  the  heavens  above,  and  to  the 
earth,  that  he  may  judge  his  people.  Gather  my  saints  together 
unto  me :  those  that  have  made  a  covenant  with  me  by  sacrifice. 
And  the  heavens  shall  declare  his  righteousness."  The  saints 
are  first  gathered  to  Christ  in  a  covenant;  and  by  thus  becoming 
the  habitation  of  God,  the  new  heavens  wherein  dwelleth  righte- 
ousness, they  declare  his  righteousness. 

52.  And  as  the  true  and  faithful  are  gathered  unto  Christ,  in 
the  covenant  of  righteousness  and  peace,  by  the  testimony  of 
unchangeable  truth,  which  was  designated  by  the  voice  of  the 
archangel  and  the  last  trump  of  God ;  so,  during  the  voice  of  this 
trumpet,  and  the  gathering  of  the  saints,  the  devil  and  Satan  is 
bound,  that  he  cannot  deceive  the  nations  with  any  established 
system  of  false  religion,  as  he  has  done  under  the  reign  of  anti- 
christ. He  can  furnish  nothing  to  imitate  the  truth,  as  a  pre- 
tended revelation  from  God,  sufiicieut  to  influence  the  nations,  or 
unite  them  to  one  common  head. 

53.  But  when  the  year  of  the  redeemed  is  finished,  and  the 
elect,  or  those  who  believe  and  obey  the  truth,  are  gathered  of 
all  nations ;  then  shall  the  wicked  also  be  gathered,  according  to 
those  figures  and  prophecies  which  respect  their  final  doom :  this 
however,  is  not  the  work  of  the  present  day. 

54.  But  while  the  new  heavens  are  building  up,  the  old  are 
dissolving,  according  to  all  that  the  Prophets  have  spoken,  par- 
ticularly the  Prophet  Haggai,  "  I  will  shake  the  heavens,  and  the 
earth,  and  the  sea,  and  the  dry  land.  And  I  will  shake  all 
nations.  And  I  will  overthrow  the  throne  of  kingdoms,  and  I 
will  destroy  the  strength  of  the  kingdoms  of  the  heathens ;  and  I 
will  overthrow  the  chai-iots,  and  those  that  ride  in  them ;  and  the 
horses  and  their  riders  [i.e.  all  political  and  ecclesiastical  institu- 
tions and  their  supporters,]  shall  come  down,  every  one  by  the 
sword  of  his  brother." 


B.  VIII. 


A  CALCULATION  OP  PROPHECIES. 


459 


55.  This  prophecy,  with  others  of  the  like  nature,  has  evidently     ^^^v^' 

been  fulfilling   ever  since  the   present  order  of  the  Church  was  '- — 

established,  in  the  year  1792,  by  the  increasing  commotions  and 
revolutions  among  the  nations  of  the  earth;  which  afford  the 
strongest  evidence  that  peace  will  never  be  restored  to  the  earth, 

until  every  purpose  of  God,  towards  the  fallen  race  of  man,  be 
fully  executed. 

56.  The  dissolution  of  the  kingdom  of  antichrist,  was  also 
signified  by  all  the  threatnings  against  old  Jerusalem  for  her 
abominations,  and  was  particularly  signed  out  by  the  destruction 

of  that  corrupt  city,  by  the  army  of  Titus  Vespasian,  so  that  not  Mat.  xxiv. 
one  stone  of  their  temple  was  left  upon  another,  according  to  the 
words  of  Christ. 

57.  And  as  the  seat  of  that  corrupt  religion  which  stood  in 
opposition  to  Christ  in  his  first  appearing,  wasted  away,  by  slow 
degrees,  through  their  own  divisions,  and  the  superior  power  of 
a  foreign  people  ;  so  in  the  second  appearing  of  Christ,  that 
which  lets  or  hinders  the  progress  of  his  work,  will  be  taken  out 
of  the  way  by  a  similar  overthrow. 

58.  Therefore,   let  them  which  be  in  Judea,  flee  unto   the 
mountain  of  the  Lord's  house.     And  Blessed  are  they  that  do  Rev.  xxii. 
his  commandments,  that  they  may  have  right  to  the  tree  of  life,  ■^*" 
and  may  enter  in  through  the  gates  into  the  city. 


CHAPTEK  XV. 


A   SHORT   CALCULATION    OF    THE  PRINCIPAL    PROPHECIES 
RELATING    TO    THE   LATTER    DAT. 

As  the  time  for  the  fulfilment  of  the  prophecies  respecting  the 
latter  day,  or  Christ's  second  appearing,  was  not  to  be  known,  nor 
the  manner  of  it  understood,  until  the  event  itself  should  declare 
it ;  and  as  those  prophecies  were  given  by  the  Spirit  of  inspira- 
tion, and  can  be  properly  understood  only  by  the  same ;  there- 
fore, when  the  revelation  of  God  is  given,  and  the  events  have 
taken  place,  there  the  prophecies  may  be  rightly  calculated  and 
truly  understood,  by  those  who  are  in  the  event  itself,  so  far  as 
the  things  are  revealed  and  made  known,  and  no  further. 

2.  And  as  the  time  fixed  in  many  of  the  principal  prophecies, 


460  A  CALCULATION  OF  PROPHECIES.      B.  VIII. 

CHAP.     IS  certainly  run  out,  and  the  principal  events,  as  to  their  com- 

'. mencement,  have  taken  place ;  therefore  the  events  are  certainly 

known,  by  those  who  are  in  the  Spirit  of  their  fulfilment,  at  this 
present  day. 

3.  The  prophecies  of  Daniel  include  the  time,  and  principal 
events,  of  all  the  other  prophecies,  which  in  their  order,  were  to 
Dan.xii.7.  be  fulfilled  at  three  different  periods  as  follows:  For  a  time, 
viii.']'i.^2  ti^es,  and  an  half,  he  shall  have  accomplished  to  scatter  the 
13,  &  xi.  'power  of  the  holy  people:  That  is,  three  years  and  a  half,  which 
Mai.  xxiv.  contain  forty  and  two  months,  or  at  least  1260  days,  a  day  for  a 
^^'  2^  2^  &'  J^^^'  *^^  same  period  that  the  woman  continued  in  the  wilder- 
xii.  6.  '        ness.     This  was  foretold  to  be  the  particular  period  of  antichrist's 

dominion,  in  which  the  witnesses  prophesied  in  sackcloth. 
Dan.  viii.  4.  The  second  period  is,  TJnto  two  thousaiid  and  three  hun- 

11  \i^  dred  days  ;  then  shall  the  sanctuary  be  cleansed.  And  from  the 
time  that  the  daily  sacrifice  shall  be  taken  away,  (which  is  at  the 
commencement  of  the  1260  days)  and  the  abovnnation  of  desola- 
tion set  up,  there  shall  be  a  thousand  two  hundred  and  ninety 
days.  These  two,  in  their  expiration,  refer  to  one  and  the  same 
period.  Then  follows  the  third,  Blessed  is  he  that  tvaiteth,  and 
cometh  to  the  thousand  three  hundred  and  five  and  thirty  days. 

5.  As  all  the  different  periods  have  expired,  and  the  principal 
events,  to  which  all  the  three  prophecies  allude,  have  taken 
place,  as  they  arose  in  the  order  of  times ;  it  is  therefore  proper 
to  state  those  numbers  in  order,  as  they  arose,  with  their  several 
accomplishments ;  by  which  both  the  commencement  and  expira- 
tion of  the  most  noted  periods  may  be  easily  understood.* 

6.  The  2300  years  include  the  reign  of  antichrist,  as  at  the 
end  of  that  period  the  sanctuary  was  to  be  cleansed ;  and  there- 
fore, by  taking  from  that  number,  the  553  years  before  Christ. 

t  See  Mar-    at  which   time  the  prophecy  was  given,!   we   have  the  period 
ginai  Bible,  alluded  to  in  the  Christian  era,  1747,  at  which  time  the  present 
work  of  Grod  began  in  England. 

7.  From  the  setting  up  of  the  abomination  of  desolation,  there 
was  to  be  1290  years,  which  period  must  also  expire  at  the  clean- 
sing of  the  sanctuary ;  and  therefore  by  taking  1290,  from  1747, 
we  have  the  time  in  which  the  reign  of  antichrist  began,  namely, 

•  In  2300  days,  or  years,  the  sanctuary  was  to  be  cleansed. 
653  years  before  Christ  this  prophecy  was  given. 

1747  the  ministry  of  James  Wardly  commenced. 
1290  years  of  desolation. 

457  the  abomination  of  desolation  set  up  under  Leo  I. 
1335  years  of  waiting  for  the  fullness  of  the  promises. 

1792  the  Church  established  in  Gospel  order. 
1747 

45  years  of  gradual  increase  from  1747  to  1792. 


B,  VIII.  A   CALCULATION    OF    PROPHECIES.  461 

in  the  year  457,  uuder  Leo  I.  (commonly  called  Leo  the  Great,)      ^^y^' 

bishop  of  Rome,  at  the  death  of  the  emperor  Marcianus ;  as  has  

been  circumstantially  stated.* 

8.  The  reign  of  antichrist  was  to  continue  1260  years,  which  See  book 
being  added  to  457,  brings  that  period  dawn  to  the  year  1717;  <^''^P'- 
but  as  there  was  a  gradual  preparation  in  civil  government,  be- 
fore the  time  of  the  prophecy  (alluding  to  the  beginning  of  anti- 
christ's reign,)  commenced;  so  there  was  also  a  gradual  prepara- 
tion in  the  same,  by  which  his  kingdom  was  weakened. 

9.  For  several  centuries,  a  series  of  the  most  bloody  and  dis- 
astrous wars  were  carried  on,  between  the  Turks,  and  the  powers 
of  the  '■'■Christian  world.,''''  in  which  the  Turks,  by  their  power, 
threatened  to  devour  all  Europe.  But,  near  the  close  of  the 
seventeenth  century,  the  Turks  were  stopped  in  their  progress, 
and  their  power  was  brought  to  a  stand,  and  has  never  advanced 
since.  These  wars  have  been  the  main  support  of  the  tyrannical 
and  persecuting  power  of  the  professed  Christian  rulers. 

10.  The  people  were  made  to  believe  that  it  was  necessary  to 
sacrifice  their  own  rights,  and  submit  to  the  exactions  of  their 
governments,  in  order  to  defend  Christendom  from  being  over- 
thrown by  the  infidel  Mohammedans.  But,  when  Christian 
Europe  (so  called)  became  relieved  from  this  general  fear,  from 
that  time  many  liberal  minded  men  began  seriously  to  investi- 
gate "  the  rights  of  man,''''  and  more  and  more  light  was  displayed 
on  the  subject  oi  freedom.  So  that  the  rights  of  man,  and  the 
liberty  of  conscience,  continued  to  gain  ground,  and  the  tyran- 
nical power  of  the  governments  to  grow  weaker,  from  that  period 
to  the  present. 

11.  Liberty  of  conscience,  a  deadly  wound  to  antichrist,  was 
in  part  established  by  William  III,  prince  of  Orange,  in  the 
year  1689;  which  gradually  increased  till  about  the  year  1717. 

Near  this  time,  Feter  the  Great,  of  Russia,  established  liberty  of  History  of 

.        .  .  .  .  .  *^ .        Peier  ilie 

conscience  in  his  vast  empire,  which  was  a  great  incentive  to  its  Great, 
progressive  increase  in  the  world.  His  final  edict,  which  com- 
pleted what  he  had  been  several  years  in  preparing,  was  dated 
January,  1720.  Hence,  about  this  time,  the  kingdom  of  anti- 
christ was  sufficiently  weakened  to  establish  the  above  period, 
answerable  to  the  prophecy. 

12.  But  as  the  fullness  of  time  was  not  yet  come  for  the  cleavs- 
ing  of  the  sanctuary,  the  rising  of  the  holy  people,  and  the 
setting  up  of  the  kingdom  of  Christ ;  therefore,  in  another  pro- 
phecy, 30  years  more  are  added  to  the  1260,  which  brings  the 
1290  years  to  the  year  1747. 

13.  By  this  time,  in  the  order  of  Providence,  the  principles  of 

•  There  may  possibly  be  an  error  of  a  few  years,  in  the  period  of  those  dates, 
but  that  would  not  alter  the  substance  of  these  calculations,  nor  their  length  of 
time. 


462  A   CALCULATION   OF   PROPHECIES.  B.  VIII. 

CHAP,     freedom  and  the  rights  of  conscience,  were  so  far  established  as 
" —  to  weaken  the  powers  of  persecution  in  the  kingdom  of  antichrist, 


and  make  room  for  the  present  work  and  testimony  of  God ;  in 
which  was  expressly  fulfilled  that  prophecy,  The  earth  helped  the 
IG.  woman. 

14.  Then  as  the  true  order  of  the  primitive  Church  was  wholly 
lost,  and  the  great  apostacy  established  as  early  as  the  year  457 ; 
therefore  the  1335  years  of  waiting,  and  coming  unto  the  days 
of  blessedness,  commenced  at  that  period,  and  expired  in  the 
year  1792,  by  which  time  the  Church  was  established  in  its  pre- 
sent order,  as  the  antetype  of  the  second  temple,  to  which  the 

Hag.  ii.  7.    desire  of  all  nations  was  to  come. 

15.  So  that  the  expiration  of  the  1335  years,  or  year  1792, 
was  the  period  for  the  fulfilment  of  that  prophecy,  and  the  com- 
mencement of  all  the  blessedness,  spoken  of  by  all  the  Prophets ; 
and  beyond  this,  no  given  period  of  prophecy  extends,  as  thence- 
forward unto  the  end,  in  conformity  to  the  beginning,  all  things 
will  be  fulfilled,  pertaining  to  the  salvation  of  mankind,  and  all 
the  glory  and  blessedness  of  the  latter  day. 

Acts,  i.  22.  16.  The  work  of  Christ  in  his  first  appearing,  is  considered  as 
31^33 ''  ^^'  beginning  from  the  baptism  of  John,  until  by  his  ministry,  the 
way  was  prepared  in  the  people,  and  one  was  found  standing 
among  them,  whom  neither  John,  nor  the  people  had  before 
known.  So  the  second  appearing  of  Christ  is  considered  as 
beginning  from  the  preparatory  work  in  the  people,  under  the 
ministration  of  James  and  Jane  Wardley,  from  about  the  year 
1747,  and  onward,  until  the  Mother  was  baptized  among  them, 
and  received  the  Holy  Spirit,  by  which  she  was  anointed,  and 
sent  forth  of  Grod,  to  bear  her  testimony  to  a  lost  world. 

17.  And  therefore,  by  taking  1747  from  1792,  there  are  45 
years  of  gradual  increase,  from  the  commencement  of  the  pre- 
sent work  of  Grod  in  England,  until  the  building  and  establish- 
ment of  the  Church  in  America;  within  this  period  all  the 
transactions  occured,  relating  to  Mother  Ann,  and  the  work  under 
her  ministry,  as  they  are  circumstantially  stated  in  the  appendix. 

18.  For  although  the  2300  years,  for  the  time  of  cleansing  the 
sanctuary,  expired  in  the  year  1747;  yet  as  the  work  was  of  a 
gradual  nature,  it  could  not  be  completed  at  once.  Therefore 
the  real  blessedness,  which  was  to  flow  from  it,  was  not  dated  at 
the  period  when  it  began,  but  45  years  later,  when  the  work  of 
cleansing  and  purifying  was  to  be  in  such  a  manner  completed, 
that  the  way  into  the  Holiest  of  all  should  be  made  manifest. 

19.  And  therefore  it  was  said.  Blessed  is  he  that  waiteth  and 
Cometh  to  the  thousand  three  hundred  and  Jive  and  thirty  days : 
which  evidently  expired  about  the  year  1792,  when  the  Church  was 
established  in  the  present  order  of  the  Gospel. 

20.  Much  time  has  been  spent  in  calculating  the  foregoing 


B.  VIII.     A  CALCULATION  OP  PROPHECIES.  463 

prophecies,  under  the  dark  night  of  apostacy,  particularly  in  the     ^5-^^- 
latter  ages,  by  the  learned  and  wise  men  of  this  world ;  but  as 


men  cannot  see  to  read  in  the  dark,  and  none  of  the  wicked  were  Dan.  xii. 

to  understand ;  therefore  the  events  could  not  be  seen,  nor  the  ^°' 

manner  of  their  fulfilment  searched  out,  until  it  was  revealed  by 

the  light  of  Christ,  at  his  second  appearing,  and  even  then  only 

by  those  who  received  him,  and  who  were  ready  and  watching  at  Mat.  xxiv. 

the  time  appointed.  "^^^ 

21.  The  most  favored  Prophet  could  not  read  his  own  pro- 
phetic numbers.     Go  thyivay,  Daniel:  (said  the  angel,) /or  the  Dan. xii. 9- 
words  are  closed  up  and  sealed  till  the  time  of  the  end — thou 

shalt  rest,  and  stand  in  thy  lot  at  the  end  of  the  days.     (i.e.  in 
the  real  and  final  work  of  his  order.)     Nor  were  the  curious  in- 
quiries of  the  disciples  to  be  answered,  in  regard  to  the  times  and  Acts,  i.  7. 
seaso7is,  which  the  Father  had  put  in  his  own  power. 

22.  The  present  work  of  Grod  must  always  be  seen  in  and  by 
its  present  light ;  not  through  the  telescopes  of  human  wisdom, 
nor  by  the  treasures  of  human  knowledge,  which  the  wise  and 
prudent  of  this  world  have  treasured  up  to  themselves ;  nor 
according  to  the  conceptions  of  the  proud  and  lofty. 

23.  They  may  discern  the  face  of  the  sky ;  but  they  will  never 
know  the  signs  of  the  times,  until  they  come  down  to  Christ 

where  he  is  manifested,  according  to  his  own  counsel:    Take  my  Mat.xi. 29. 
yoke  upon  you,  and  learn  of  me  ;  for  I  am  meek  and  loioly  in 
heart ;  and  ye  shall  find  rest  to  your  souls. 

24.  The  learned  scribes  and  Pharisees  sat  in  the  seat  of  Moses, 
in  whom  they  trusted ;  but  these  hypocrites  clearly  manifested 
that  they  regarded  neither  Moses,  nor  the  Messiah  of  whom  he 
wrote ;  for  they  disbelieved  the  former,  and  totally  rejected  the 

latter.     Had   ye   believed  Moses,   said   Jesus,   ye   would   have  John,  v. 46. 
believed  me ;  for  he  wrote  of  me. 

25.  They  professed  great  veneration  for  the  ancient  Prophets, 
by  garnishing  the  sepulchres  of  those  whom  their  fathers  had 
killed,  and  saying,  If  we  had  been  in  the  days  of  our  fathers,  we  Mat.  xxiii. 
would  7iot  have  been  partakers  with  them  in  the  blood  of  the  ^y,  so. 

Acts   ill 

Prophets;  while  they  themselves,  denied  the  holy  one,  and  the  h,  va. ii, 
just,  of  whom  they  were  the  betrayers  and  murderers ;  and  by  y^g 
so  doing  they  made  a  jest  of  the  oracles  of  the  Prophets,  tram-  Josephus. 
pled  upon  their  prophecies,  and  denied  both  the  time  and  manner 
of  their  fulfilment. 

26.  It  was  the  manner  of  Jesus  to  teach  in  the  synagogues  of 
the  Jews  on  the  sabbath  days.  On  one  of  these  occasions,  in 
his  own  country,  where  he  had  been  brought  up,  he  read  the 
words  of  the  Prophet  Isaiah:  The  Spirit  of  the  Lord  (God)  is  upon  j^^^^  j^ 
me,  because  he  hath  anointed  me  to  preach  the  Gospel  to  the  16~29. 
poor;  he  hath  se7it  me  to  heal  the  broken  hearted,  to  preach 
deliverance  to  the  captives,  and  recovering  of  sight  to  the  blind. 


464  A  CALCULATION  OF  PROPHECIES.      B.  VIII. 


CHAP. 

XV. 


to  set  at  liberty  them  that  are  bruised;  to  preach  the  acceptable 
year  of  the  Lord. 

27.  In  that  day,  and  at  that  time,  was  this  scripture  fulfilled 
in  their  ears.  So  testified  Jesus.  But  who,  of  all  those  of  the 
synagogue,  believed  that  this  scripture  was  fulfilled  in  him  ?  Or 
who  of  them  believed  that  this  was  the  acceptable  year  of  the 
Lord,  and  that  God  had  anointed  and  sent  him  to  proclaim  it  ? 
Not  one. 

28.  They  scorned  to  stoop  so  low  as  to  acknowledge  such  a 
mean  character,  to  their  sense,  whom  they  so  well  knew  as  the 
son  of  a  carpenter,  brought  up  among  them,  and  with  whose 
kindred  and  parentage  they  were  so  well  acquainted,  instead  of 
that   extraordinary  personage  whom  they  expected  to  come  in 

Mat.  liii.      great  power  and   splendor  as  the  Messiah.      Whence,  say  they, 
54,55.         hath  this  man  this  wisdom,  and  these  miglity  works'?  Is  not  this 
the  carpenter'' s  sonl  And  they  were  ofi"ended  at  him. 

29.  But  Jesus  said,  "  Ye  will  surely  say  unto  me  this  proverb, 
Physician  heal  thyself:  whatsoever  we  have  heard  done  in 
Capernaum,  do  also  here  in  thy  oion  country.''''  But  he  testified 
to  them  of  a  truth,  that  many  widows  were  in  Israel,  in  the  days 
of  Elias,  when  there  was  a  great  famine  throughout  the  land ; 
but  unto  none  of  them  was  Elias  sent,  save  unto  a  widow  of 
Sidon;  and  that  many  lepers  were  in  Israel,  in  the  time  of 
Elisha;  and  none  of  them  was  cleansed,  saving  Naaman,  the 
Syrian.  And  the  true  reason  why  their  widows  were  not  visited, 
nor  their  lepers  cleansed,  was,  that  they  were  a  stifi"-necked  and 
gainsaying  generation,  who  killed  the  Prophets,  and  stoned  those 
who  were  sent  unto  them. 

30.  But  what  efiBct  had  the  truth  on  the  descendants  of  those 
unbelievers?     Truly,  the  same  eifect  that  it  had  on  their  stiff- 
Acts,  vii.      uecked  and  rebellious  forefathers — they  always  resisted  the  Holy 

Spirit :  as  their  fathers  did,  so  did  they :  For  all  they  of  the 
synagogue,  when  they  heard  the  truth,  were  filled  with  wrath, 
and  rose  up,  and  thrust  him  out  of  the  city,  and  led  him  to  the 
brow  of  the  hill,  that  they  might  cast  him  down  head-long. 

31.  This  was  the  manner  in  which  the  Saviour  of  mankind  was 
treated  in  his  first  appearing ;  and  there  never  was  a  time  since 
man  fell  from  his  first  rectitude  to  the  present  day,  that  the  work 
of  God  was  not  objected  against,  and  the  testimony  of  his  wit- 
nesses rejected  by  all  hypocrites  and  unbelievers. 

32.  But  the  objectors  and  gainsayers  of  the  present  day, 
would  flatter  themselves  that  they  are  7iot  unbelievers,  and  that, 
if  they  had  been  in  the  time,  and  enjoyed  the  privilege  of  those 
wicked  Jews  who  denied  Christ,  they  would  not  have  been  par- 
takers with  them  in  their  evil  deeds  ;  while  there  never  were  any 
gainsayers  to  the  work  of  God,  in  any  dispensation  of  his  grace, 
but   what  were   of  that  perverse   and  gainsaying  generation, 


B.  VIII.  A    CALCULATION    OV   PROPHECIES.  465 

who  do  always  resist  the  Holy  Spirit,  by  their  objections  and     ^xv'^' 
cavils. 


33.  The  unbelieving  Jews  were  always  ready  to  charge  Jesus  5]^'*'^"' 
of  Nazareth  with  great  pride  and  presumption,  in  applying  to  him- 
self, and  to  the  time  then  present,  the  title  and  dignity  of  the 
Messiah,  and  the  fulfilment  of  that  superior  power  and  authority 

of  his  mission,  spoken  of  by  the  Prophets. 

34.  They  objected  against  him  on  every  side.     They  objected, 

"  We  know  this  man,  whence  he  is :  but  when  Christ  cometh,  no  john,  vii. . 
man   knoweth   whence    he   is.      Search   and   look :    for    out    of  ^7, 52. 
Galilee  ariseth  no  Prophet."     He  had  not  only  broken  the  sab-  chap.  v.  38. 
bath,  but  said  also,  that  God  was  his  Father,  making  himself 
equal  with  God.     Art  thou  greater  than  onr  father  Abraham?  viii.53. 
said  they ;  whom  makest  thou  thyself!     For  a  good  work  we  x-  33. 
stone  thee  not;  but  for  blasphemy,  and  because  that  thou,  being 
a  man,  makest  thyself  God. 

35.  Thus  those  gainsayers  denied  not  only  the  person  whom 
God  anointed,  but  also  denied  his  mission,  together  with  the  time, 
and  place,  and  manner  of  his  appearing.  And  while  they  spent 
their  time  in  objecting  and  cavilling  against  the  propriety  of 
Christ's  testimony,  aiming  to  prove  that  this  was  not  the  appear- 
ance of  the  Saviour  whom  the  Pi-ophets  had  pointed  out,  they 
wasted  the  day  of  their  visitation,  and  only  proved  that  they  were 
yet  servants  to  sin ;  and  that  it  was  their  choice  and  intention  to 
continue  such,  under  the  hypocritical  mask  of  professing  to 
believe  in  Abraham,  and  Moses,  and  the  Prophets. 

36.  In   the  same  situation,  and   actuated  by  the  same   gain- 
saying spirit,  are  those  who,  at  this  day,  would  labor  to  prove.   See  Hag  i. 
that  the  day  of  the  Lord  is  not  yet  come,  and  that  Christ  has  not  fii^^/^'' 
made  his  second  appearing,  but  all  things  conlimie  as  they  were; 
because  they  have  not  allotted  for  themselves,  that  the  purpose 

of  God  should  be  accomplished  in  this  their  day,  but  in  some 
future  day ;  nor  have  they  prepared  their  hearts  to  believe  that 
the  manner  of  God's  work  would  be  contrary  to  all  the  plans 
devised  by  their  human  wisdom. 

37.  And  therefore,  while  they  labor  to  prove  that  the  time  is 
not  yet  come  for  Christ  to  set  up  his  kingdom  on  earth,  they  only 
eventually  prove,  that  they  are  still  under  the  dominion  of 
antichrist,  that   they  are  the  willing    subjects  of  his  kingdom, 

and  are  the  scoffers  of  the  latter  days,  of  whom  the  Scriptures  2Pet.  iii.  3. 
have  testified. 

38.  And  while  they  profess  to  believe  in  Christ,  and  in  the 
time  and  manner  of  his  first  appearing,  but  deny  this  day,  and 
reject  both  the  time  and  manner  of  his  second  appearing,  they 
evidently  speak  lies  in  hypocrisy.  For  had  they  believed  in 
Christ's  first  appearing,  they  would  believe  in  his  second :  for  he 
testified  of  it.     And  had  they  believed  in  the  Prophets,  they 


466 


A  CALCULATION  OF  PROPHECIES. 


B.  VIII. 


CHAP. 
XV. 


Psa.  Xiv 
U. 


would  believe  in  the  fulfilment  of  their  prophecies :  for  they  have 

all  prophesied  and  written  of  this  day. 

39.  The  words  of  the  prophecies  were  closed  up  and  sealed  till 
the  time  of  the  end.  At  the  time  of  the  end  the  seals  were  to 
be  taken  off,  and  the  time  and  events  were  to  be  known  by  those 
who  should  then  be  in  them.  But  it  never  was  the  purpose 
of  God  to  reveal  these  things  to  the  wise  and  prudent  of  this 
world,  for  if  these  had  been  revealed  to  such,  they  would  have 
abused  and  perverted  them ;  but  they  are  revealed  to  such  only 
as  are  candid  and  honest  hearted  before  God,  and  are  willing  to 
stoop  down  to  the  times  and  terms  of  his  own  appointment :  for, 
The  secrets  of  the  Lord  are  with  them  that  fear  him;  a7id  he 
will  shell)  them  his  covenard. 
Mat.xi.  25.  40.  Hence  said  the  meek  and  lowly  Jesus,  I  thank  thee,  O 
Father,  Lord  of  heaven  a7id  earth,  because  thou  hast  hid  these 
things  from  the  wise  and  prudent,  and  hast  revealed  them  unto 
babe's.     Even  so.  Father  ;  for  so  it  seemed  good  in  thy  sight. 

41.  And  however  humiliating  and  debasing  to  the  pride  of 
fallen  man,  the  purposes  of  God  may  prove ;  yet  they  are  un- 
changeable and  will  stand;  and  in  their  appointed  times  and 
seasons,  will  accomplish  all  that  whereunto  they  are  purposed, 
and  none  can  disannul  or  hinder  it. 

42.  Arid,  all  the  trees  of  the  field  shall  knoio  that  I  the  Lord 
have  brought  down  the  high  tree,  have  exalted  the  loio  tree,  have 
dried  up  the  green  tree,  mid  have  made  the  dry  tree  to  flourish  ; 
I  the  Lord  have  spoken  and  have  done  it. 


Eze.  xvii. 
24. 

Isa.  liv.  i, 
&.  Ivi.  3,  4 


THE    TESTIMONY 


CHRIST'S  SECOID  APPEARIIG. 


BOOK  IX.— Part  I. 

THE  ORDER  OF  DEITY,  AND  THE  CORRESPONDING  ORDER 
OF  CHRIST,  REVEALED. 


CHAPTER   I. 

THE    REVELATION    OF    THE    ETERNAL   AND    DIVINE   SPIRIT. 

God,  is  the  eternal  unity — the  Creator  of  the  heavens  and  earth,    chap.  i. 
"and  all  the  hosts  of  them," — the  supreme  Spirit  and  Intelli-  " 
gence  ;  the  original  Prototype  of  all  intelligent  formations  in  their  oen.  i.  26- 
creations ;  for  these  are  declared  to  be  the  express  image  of  this  ^. 
eternal  unity.     The  existence  of  a  supreme  Creator  is  shown  by  11,23. 
the  creation.     Of  all  the  visible  works  of  creation,  man  is  the  Hebi.  3. 
superior.     He  alone  is  able  to  use  all  natural  elements  to  sub- 
serve his  purposes,  and  to  conquer  and  govern  all  other  creatures. 
Yet  many  other  animals  are  superior  to  him  in  size  and  physical 
strength ;  but  his  superior  power  arises  from  his  rational  intelli- 
gence, which  is  invisible,  and  only  known  by  its  effects. 

2.  But  man,  with  all  his  superior  powers,  cannot  originate  a 
single  atom  of  the  material  world.  And  hence  it  is  evident  that 
man  did  not  create  himself,  nor  was  it  ever  in  his  power  to 
originate  that  intelligence  which  makes  him  superior  to  all  other 
visible  beings.  Therefore,  man's  intelligence  must  be  derivative  ; 
and,  as  no  derivative  can  equal  the  original,  his  intelligent 
power  must  be  derived  from  a  superior  intelligent  power.  Hence, 
as  the  intelligence  of  man  is  invisible,  it  is  conclusive  that  the 
intelligence  from  which  it  is  derived  is  invisible. 

3.  From  these  premises,  it  is  evident  that  man  is  the  only 
real  representative  of  the  supreme  Intelligence  in  the  visible 
world.     Therefore,  as  man  is  an  organized  being,  (otherwise  he 


468 


THE   REVELATION   OF   THE 


B.  IX. 


CHAP.  I. 


J  'hn,  XX. 
17. 


Gen.  ixx. 
53. 


Exod   iii. 
14,  15. 


Exod  Ti.S. 


Luke,  X. 
22 


could  not  be  the  repository  of  intelligence)  it  is  self  evident  that 
the  source  from  whence  this  organization  is  derived,  is  a  supreme 
organization,  from  whence  are  derived  all  organizations  in  his 
creation.  This  is  what  we  call  God,  or  Deity.  But  the  spiritual 
element,  power,  and  intelligence  of  this  supreme  Being,  extend  to 
infinity.  In  this  manner  Grod  works  by  agencies,  and  thus  his 
name  is  in  thein,  which  is  clearly  set  forth  in  Exodus,  xxiii.  20, 
22,  and  other  places. 

4.  The  male  and  female  order  of  this  creative  and  superintend- 
ing Deity,  is  clearly  seen  by  all  the  works,  which  proceed  from 
eternal  Power  and  Wisdom.  For  all  the  existences  in  the  crea- 
tion, came  forth  and  are  propagated  in  the  order  of  male  and 
female.  Hence,  it  is  impossible  that  this  universal  order  should 
have  been  derived  from  any  other  source  than  the  supreme  crea- 
tive Intelligence. 

5.  The  manifestation  of  this  order  is  not  derived  from  the 
Scriptures,  but  from  the  works  of  creation;  nevertheless,  the 
Scriptures  are  a  true  and  faithful  witness  of  its  reality.  There- 
fore a  few  Scripture  revelations  are  here  stated,  to  show  their 
harmony  with  the  manifest  works  of  God ;  and,  on  succeeding 
pages  of  this  work  will  be  found,  still  more  full  and  explicit 
statements  and  evidences  on  this  interesting  and  important 
subject. 

6.  Jehovah,  the  God  and  Father  of  our  Lord  Jesus  Christ, 
was  known  unto  the  Patriarchs  as  the  God  of  Abraham,  and  the 
God  of  Isaac,  and  the  God  of  Jacob ;  and  therefore  as  Jacob 
abode  in  the  fear  of  his  father,  he  could  swear  by  none  greater 
than  by  the  fear  of  tiis  father  Isaac.  But  as  pertaining  to 
spiritual  children,  except  in  a  comparative  sense,  or  by  promise, 
God  was  never  known  by  the  true  attribute  of  Father  until  the 
Son  revealed  him. 

7.  Unto  Moses  the  Lord  declared  saying,  "  Thus  shalt  thou 
say  unto  the  children  of  Israel,  I  AM  hath  sent  me  unto  you — 
The  God  of  Abraham,  the  God  of  Isaac,  and  the  God  of  Jacob — 
This  is  my  name  forever,  and  this  is  my  memorial  unto  all  gene- 
rations." Therefore  until  the  genealogies  of  generations  ceased, 
in  the  work  of  regeneration  by  Christ,  none  of  the  true  attributes 
of  Jehovah  were  ever  fully  known. 

8.  Hence  God  said  unto  Moses,  "  I  appeared  unto  Abraham, 
unto  Isaac,  and  unto  Jacob,  by  the  name  of  God  Almighty; 
but  by  my  name  Jehovah  was  I  not  known  unto  them." 
Whatever  names  or  attributes  were  applied  to  God  before  Christ 
appeared,  they  were  only  significant  of  the  substance,  which 
never  was  really  known  until  the  Father  was  revealed  by  the  Son. 

9.  Hence  said  Jesus  Christ,  "No  man  knoweth  who  the  Son 
is,  but  the  Father;  and  who  the  Father  is,  but  the  Son,  and  he 
to  whom  the  Son  will  reveal  him.     No  man  hath  seen  God  at 


B.  IX.  ETERNATi    SPIRIT.  469 

any  time ;  the  only  begotten  Son,  which  is  in  the  bosom  of  the    ^hap.  i. 
Father,  he  hath  declared  him."  John,  i.  is. 

10.  Therefore  the  true  attribute  of  Father,  in  Deity,  was 
never  known  until  it  was  revealed  by  the  Son;  and  as  the 
mystery  of  iniquity  was  only  in  part  revealed  by  the  Son ;  so 
only  in  part  could  the  mystery  of  God  be  by  him  revealed  in  that 
day. 

11.  But  it  has  been  promised  that  in  the  days  of  the  voice  of 
the  seventh  angel,  when  he  should  begin  to  sound,  the  mystery 

of  Grod  should  be  finished ;  because  then  should  that  wicked  be   Rev  x.  7. 
revealed,  and  taken  fully  out  of  the  way,  and  consumed  by  the  'y'g^'^*"' 
Spirit  of  the  Lord's  mouth,  and  destroyed  by  the  brightness  of 
bis  coming. 

12.  Every  thing  must  have   a  beginning  before   it  can  be 
finished.     Hence  the  mystery  of  God  began  to  be  revealed  in  the 
days  of  Christ's  first  appearing,  and  will  be  finished  in  his  second. 
When  the  Father  was  revealed  in  and  by  the  Son,  in  whom  dwelt  i  Timiii. 
the  fulness  of  the  manifestation  of  Deity,  it  was  a  great  mystery,   coi.  ii..  a. 
Great  is  the  mystery  of  Godliness,  God  manifested  in  the  fltsh. 

The  mystery  of  God,  and  of  the  Father,  and  of  Christ. 

13.  God  was  named  by  the  name  of  JEHOVAH,  and  owned 
as  the  Creator  of  all  things,  for  ages  before  the  name  of  Father 
was  named  ;  but  the  true  attributes  of  JEHOVAH,  which  imply 
the  full  perfections  of  the  deity,  the  first  and  the  last,  began  first 

of  all  to  be  made  known  by  promise.     Thus  the  Prophet  Isaiah,   r»a  be.  6. 
Unto  us  a  child  is  born,  imto  us  a  Son  is  given:  his  ?iame  shall 
be  called,   The   Mighty   God,   The   Everlasting    Father,    The 
Prince  of  Peace.     That  is,  the  everlasting  Father  of  the  new 
creation,  and  the  supreme  manifestation  of  God  therein, 

14.  This  particularly  alluded  to  Christ  Jesus;  and  although 
the  Word  states  it  in  the  present  tense,  yet  there  were  in  truth 
and  reality,  no  such  attributes  pertaining  to  God,  whereby  he  was 
actually  revealed,  until  the  Son  was  actually  manifested  through 
Jesus ;  but  his  name  forever,  and  his  memorial  through  all  gene- 
rations, was  God  Almighty,  until  the  work  of  regeneration  com- 
menced, and  the  Father  was  actually  revealed  in  and  by  the  Son. 

15.  Christ  Jesus  had  the  Father   dwelling  in  him,  and  had 
received  the  holy  anointing  Spirit,  and  as  he  was  sent  into  the 
world;  so  he  sent  his  disciples  into  the  world;  saying,  "  Go  ye   Mat.xiviii 
therefore,  and  teach  all  nations,  baptizing  them  in  the  name  of  ^^'20. 
the   Father,  and  of  the  Son,  and  of  the  Holy  Spirit;  teaching 

them  to  observe  all  things  whatsoever  I  have  commanded  you." 
And  as  the  Holy  Spirit  descended  upon,  and  abode  in  Jesus,  by  Luke,  iii. 
which  he  revealed  the  Father ;  so  the  same  was  also  given  to  his  ^' 
followers. 

16.  As  Christ  Jesus  was  the  Son  of  God,  the  first  born  of 
every  creature  in  the  new  creation,  and  the  first  begotten  of  the 


470 


THE   REVELATION    OF  THE 


B.  IX. 


CHAP.  I. 

Rev.  i.  5. 

1  Cor.  XV. 

20. 

James,  i. 

18. 

Rev.  xiv. 

4. 

Eze.  xlvii. 

12. 

Rev.  xxii. 

2. 


Rom.  i.  20. 


Isa  xlviii. 

1-8, 


Jer.  xvii.  9. 


dead,  and  was  therefore  the  "first  fruits  of  them  that  slept ;  "  so 
those  who  were,  through  him,  begotten  by  the  word  of  truth  in 
that  day,  were  a  kind  of  first  fruits  of  his  creatures,  or  crea- 
tion, which  was  exhibited  in  the  line  of  the  male. 

17.  But  when  the  vision  of  St.  John  came  to  be  fulfilled,  the 
perfect  first  fruits  unto  Grod  and  the  Lamb  appeared,  completed, 
both  in  the  order  of  the  male  and  female ;  which  was  included  in 
the  vision  of  the  holy  waters,  with  very  many  trees  on  both  sides 
of  the  river,  whose  leaf  (it  was  said)  should  not  fade,  neither 
should  the  fruit  thereof  be  consumed. 

18.  The  invisible  things  of  Grod  from  the  creation  of  the  world, 
are  clearly  seen,  being  understood  hij  the  things  that  are  made, 
or  created;  even  his  eternal  power  and  divinity.  Therefore, 
although  many  things,  from  the  beginning  of  the  visible  creation, 
were  declared  beforehand,  and  suddenly  fulfilled  in  a  figure ;  yet 
nothing  was  known  of  the  Creator,  in  reality,  until  their  actual 
existence. 

19.  And  although  many  things  were  seen,  and  spoken,  and  pro- 
phesied of,  concerning  the  divine  perfections  of  JEHOVAH; 
yet  in  reality  and  truth,  those  perfections  could  not  be  known, 
until  their  actual  accomplishment  and  revelation  by  Christ,  in 
the  fulness  of  times,  in  his  first  and  second  appearing.  For  if 
the  fulness  of  the  perfections  of  JEHOVAH  had  been  revealed 
in  the  days  of  Christ's  first  appearing,  there  would  not  have  been 
another  day  spoken  of;  and  until  the  fulness  of  time,  it  was  in 
the  mind  of  infinite  wisdom  to  keep  them  concealed. 

20.  Hence  God  speaks  by  the  Prophet  Isaiah,  "  Hear  ye  this, 

0  house  of  Jacob — which  swear  by  the  name  of  the  Lord,  and 
make  mention  of  the  Grod  of  Israel,  hut  not  in  truth,  nor  in 
righteousness.  For  they  call  themselves  of  the  holy  city,  and 
stay  themselves  upon  the  Grod  of  Israel." 

21.  "I  have  declared  the  former  things  from  the  beginning — 

1  shewed  them ;  I  did  them  suddenly,  and  they  came  to  pass. 
Because  I  knew  that  thou  art  obstinate,  and  thy  neck  is  an  iron 
sineiv,  and  thy  broiv  brass ;  before  it  came  to  pass  I  shewed  thee ; 
lest  thou  shouldest  say,  Mi7ie  idol  hath  done  theni,^'' 

22.  "I  have  shewed  thee  new  things  from  this  time,  even  hid- 
den things.  And  thou  didst  not  knou;  them.  They  are  created 
now,  and  not  from  the  beginning — lest  thou  shouldest  say. 
Behold  I  knew  them :  for  I  knew  that  thou  wouldest  deal  very 
treacherously,  and  wast  called  a  transgressor  from  the  womb.'''' 

28.  And  because  the  heart  of  fallen  man  is  deceitful  above  all 
things,  and  desperately  wicked,  and  because  he  is  a  very  treach- 
erous dealer,  and  a  transgressor  from  the  womb ;  therefore  it  is, 
that  the  hidden  things  of  God  were  not  given  unto  man  to  know, 
any  faster  than  in  the  fulness  of  times,  appointed  in  the  order  of 
God's  unchangeable  purpose. 


B.  IX.  ETERNAL   SPIRIT.  471 

24.  Hence  it  was  of  greater  benefit  to  mankind,  that  the  time,    c^L\p.  i. 
place,  and  manner  of  Christ's  second  appearing  should  be  totally 
concealed  from  them,  than  the  revelation  of  it  would  have  been. 

While  guch  stiff-necked  corrupters  are  endeavoring  to  limit  the 
Holy  One,  and  corrupt  every  thing  which  comes  within  the  com- 
prehension of  their  blind  senses,  God  suddenly,  and  unawares, 
accomplishes  his  own  purposes  out  of  their  sight,  in  such  a  man- 
ner as  their  human  wisdom  can  neither  comprehend,  nor  their 
power  supplant. 

25.  As  it  is  only  by  the  things  that  are  created  now,  and  made 
manifest  in  their  present  and  actual  existence,  that  the  invisible 
things  of  Grod  can  be  truly  known;  and  as  it  was  only  in  and  by 
the  Son,  in  his  manifest  existence,  that  the  Father  was  revealed 
in  Christ's  first  appearing ;  therefore  by  the  things  which  are 
now  created  anew  in  Christ  Jesus,  and  which  truly  exist  in  the 
present  day,  the  perfections  of  JEHOVAH  are  truly  revealed, 
made  manifest,  and  certainly  known.* 

26.  Before  the  substance  was  made  known  by  the  actual  mani- 
festation of  the  Son,  in  Christ's  first  appearing,  the  anointing 
power  (which  constituted  Christ)  dwelt  in  the  eternal  Word, 
which  was  communicated  to  the  Patriarchs  and  Prophets  by  the 
ministry  of  angels;  so  in  the  same  manner  was  the  Holy  Spirit 
given  unto  the  Apostles  and  true  witnesses,  as  a  Spirit  of  pro- 
mise, until  the  substance  should  be  revealed  by  the  Daughter,  in 
Christ's  second  appearing. 

27.  And  as  in  the  fulness  of  time  the  Spirit  of  God  descended 
and  abode  in  the  Son,  in  whom  dwelt  the  fulness  of  the  Deity, 
pertaining  to  man's  redemption,  who  thus  came  in  the  male 
order,  to  reveal  the  Father ;  so  also  in  the  fulness  of  time,  the 
Holy  Spirit,  even  the  Daughter,  descended  and  took  up  her  abode 
in  that  chosen  female,  in  and  by  whom,  united  in  a  correspondent 
relation  to  the  Son,  the  perfection  of  order  in  the  deity  was  made 
known,  and  the  mystery  of  God  finished,  pertaining  to  the  founda- 
tion of  man's  redemption. 

28.  It  has  been  observed,  that  the  universal  law  implanted  in 
nature  in  the  first  creation  of  man,  has  established  the  order  and 
relation  for  the  increase  of  his  posterity  after  the  flesh,  by  a 

•  ''  God  declared  to  Moses,  that  he  was  not  known  by  the  name  of  Jehovah, 
[which  is  literally,  a  noun  of  the  feminine  gender,]  to  Abraham,  Isaac,  and  Jacob ; 
and  yet  God  is  called  by  the  name  of  Jehovah,  in  Gen.  xv.  7;  xxvi.  24.  This  ia 
not  to  be  understood  of  the  name,  but  of  the  thing  signified  by  that  name.  For  that 
denotes  all  his  perfections ;  and  among  others,  the  constancy,  and  immutability  of 
his  nature  and  will,  and  the  infallible  certainty  of  his  word  and  promises.  And, 
though  this  was  believed  by  Abraham,  Isaac  and  Jacob,  yet  God  had  not  given 
any  actual  being  to  his  promises,  for  their  deliverance  by  the  accomplishment  of 
them ;  for  they  only  saw  the  promises  afar  off.  This  expression  may  likewise  be 
understood  comparatively ;  they  knew  this  but  darkly  and  imperfectly,  which  was 
now  to  be  made  known  more  clearly  and  fully."  So  says  Cruden,  Concordance,  Art. 
God. 


472  THE   REVELATION    OP   THE  B.  IX. 

CHAP.  I.  mutual  correspondence  between  two;  in  which  it  invariably 
descends  from  generation  to  generation,  proceeding  from  the  first 
father  and  mother,  the  joint  parentage  of  all  the  human  race. 

29.  And  no  less  is  the  law  of  the  new  creation  established, 
between  two,  for  the  increase  of  a  spiritual  posterity,  by  the 
eternal  and  unchangeable  purpose  of  JEHOVAH,  according  to 
his  divine  and  immutable  perfections,  which  existed  in  his  divine 
essence  before  all  worlds,  which  were  kept  secret  through  all 
ages  and  generations ;  but  now  are  made  known  unto  the  saints 
of  the  present  day,  for  the  full  and  final  accomplishment  of  what- 
ever Grod  promised  in  Christ,  by  the  mouth  of  all  his  Prophets, 
since  the  world  began. 

30.  The  Father  is  first  in  the  order  of  the  new  creation,  and 
the  Mother  is  the  second ;  the  glory,  wisdom  and  perfection  of  the 
Father.  And  in  and  by  the  Son  and  Daughter,  or  Christ  mani- 
fested in  his  first  and  second  appearing,  the  Father  and  Mother 
are  both  revealed  and  made  known,  through  the  mutual  influence 
of  the  eternal  Word  proceeding  from  both ;  who  are  one  in  essence, 
nature,  and  union,  but  two  in  their  office  and  manner  of  operation. 

31.  Yet  neither  the  attribute  of  Father  nor  Son,  Mother  nor 
Daughter,  existed  from  all  eternity;  but  derived  their  existence 
from  the  Creator,  by  those  things  which  actually  exist  in  the 
order  of  the  old  and  new  creation,  which  is  created  by  the  eternal 
Word,  proceeding  from  an  everlasting  source  ;  as  the  river  of  the 
waters  of  life  proceeding  from  the  sanctuary  and  throne  of  Grod 
and  the  Lamb,  and  flowed  between  the  tree  of  life  on  either  side 
of  the  river. 

32.  "  From  all  eternity''''  is  a  term  invented  by  blind  guides, 
and  conveys  no  true  idea  at  all  in  relation  to  the  things  of  God 
having  neither  beginning  nor  end.  But  everlasting,  is  that 
which  expresses  the  immutability  of  the  Divine  perfections,  being 
that  which  never  dissolves,  nor  comes  to  an  end.  And  hence, 
beings  created  at  any  certain  period,  may  be  eveidasting,  because 
proceeding,  and  coming  forth  from  an  everlasting  substance. 

33.  It  has  been  observed,  that  the  attribute  of  Father  depends 
upon  the  existence  of  Son  as  much  as  the  attribute  of  Son  depends 
upon  the  existence  of  Father.  Therefore  said  the  Prophet, 
They  are  created  now,  arid  not  from  the  beginning — lest  thou 
shouldst  say,  /  kiiew  them. 

34.  In  the  records  of  Truth,  before  the  EVERLASTING- 
FATHER,  we  see  JEHOVAH;  and  before  JEHOVAH,  we 
see  I  AM ;  and  before  I  AM,  we  see  GOD  ;  and  betore  GOD,  we 
see  the  beginning.  In  the  begin?mig,  God  created  the  heavens 
and  the  earth ;  for  without  a  beginning  God  could  not  be  known 
to  exist,  and  therefore  could  not  exist  in  relation  to  things  that 

Job.xi.  7.     have  a  beginning.     Canst  thou  by  searching  find  out  God?  canst 
thou  find  out  the  Almighty  unto  'perfection'? 


B.  IX.  ETERNAL    SPIRIT.  All 

35.  At  the  beginning  of  the  new  creation,  the  Son  of  God    chap.  r. 


declared  that  he  was  in  the  Father,  and  the  Father  in  him ;  and 

to  the  Jews  he  said.  No  man  hath  ascended  jip  to  heaven,  but  john  xrv. 

he  that  came  doion  from  heaven,  eveyi  the  So?i  of  man,  which  is  ^'  '.'^-  ^^■ 

in  heaven.     This  he  said  while  on  the  earth,  where  the  Father 

was,  necessarily  to  be  revealed. 

36.  Moses  had  written  the  history  of  the  natural  creation  from 
the  beginning,  and  not  the  history  of  the  new  creation ;  but  the 
Evangelists  wrote  the  history  of  the  new  Creation,  and  not  that 

of  the  old,  having  been  eye  witnesses  of  the  work  of  Christ  Jesus  Luke,  i.  2. 
from  the  beginning,  and  having  received  the  Word,  by  which  os'^Heb'^ii 
the  foundation  of  that  world  was  laid,  and  by  which  they  were  5. 
created   anew  in  Christ  Jesus,  who  was  the  beginning  of  that 
creation. 

37.  "In  the  beginning  was  the  Word,  [of  Eevelation]  and  the 
Word  was  God :  the  same  Word  was  in  the  beginning  with  God.   {'p^^  '• 
Every  thing  was  *  by  him,  and  without  him  was  not  any  thing  made   E^evj- 
that   was  made.     In  him   was  life ;  and  the  life  was  the  light  of  ^^^ 
men."  And  the  Word  was  revealed  by  Christ  Jesus  in  the  flesh,  and  existed  or 
dwelt   among  us,  and  we  beheld  his  glory,  the  glory  as  of  the   for*th^''^ 
only  begotten  of  the  Father,  full  of  grace  and  truth. 

38.  That  Word  by  which  Jesus  spoke,  by  which  the  ages  were 
set  in  order,  and  which  Jesus  testified  should  judge  the  world  at 
the  last  day,  proceeded  from  the  everlasting  substance  of  the 
Father,  and  Holy  Wisdom;  and  hence  the  i^a^/^er,  the  Word, 
and  Holy  Wisdom  arc  one,  in  essence,  in  nature,  and  in  union 
everlasting. 

39.  But  does  this  imply  ^^  three  perso7is,  of  one  substance, 
power,  and  eternity?  "  or  that  "The  Son  is  eternally  begotten 
of  the  Father?  "  Or  does  it  imply  that  the  Son  is  "very  and 
eternal  God,  equal  with  the  Father?  "  No  such  thing.  I  can  of  Joim.v 
mine  own  self  do  nothing,  said  Jesus :  The  word  ichich  ye  hear  ^  ^'^  '*' 
25  not  mine,  but  the  Father'' s  which  sent  me;  for  my  Father  is 
greater  tha7i  I. 

40.  And  does  not  nature  and  reason,  as  well  as  the  whole 
order  of  creation,  witness,  that  he  who  begets  must  be  before  him 
that  is  begotten  ?  and  that  the  Father  is  therefore  greater  than  the 
Son  ?  and  that  the  Son  must  have  had  a  beginning  ?  How  can  the 
Son  be  eternally  begotten?  If  he  is  eternally  begotten,  then  the 
Father  must  be  eternally  begetting  him,  and  consequently,  of 
eternal  necessity,  he  must  be  eternally  in  the  womb,  and  was 
never  brought  forth,  never  came  to  the  birth,  nor  ever  can  while 
eternity  endurts. 

41.  But  if  the  Father  had  a  Son,  he  was  certainly  begotten; 
and  if  begotten,  then  certainly  brought  forth;  and  as  certainly 
he  had  a  beginning ;  and  that  beginning  was  not  all  eternity; 
but  the  operation  of  God  at  a  certain  period  of  time ;  yet  his 

31 


474  REVELATION    OF    THE,   &C.  B.  IX. 

CHAP.  I.    descent  was  from   everlasting,  being  begotten,  conceived,   and 

John,  viii.    brought  forth  frona  an  everlasting  source. 

^•^^  42.  Jesus  Christ  said  to  the  Jews,  "  Your  father  xlbraham  re- 

joiced to  see  my  day :  and  he  saw  it,  and  was  glad."  But  how  did 
Abraham  see  his  day  ?  Was  it  to  him  present,  past,  or  future  ? 
The  truth  is,  it  was  not  to  him  real,  but  only  by  faith  in  the 
promise,  the  fulfilment  of  which  was  yet  future :  for  he  looked 

Heb.xi.  10.  for  ^  ^ity  whose  builder  and  maker  is  God:  And  what  a  man 

Rom^viii.     seeth,  why  doth  he  yet  hope  and  look  for  ? 

'  ' "  '  43.   Again  said  Christ    Before  Abraham  was,  I  am.      This 

was  strictly  true.     Hence  said  John  the  Baptist,  the  greatest 

John  i.  27    '^^  ^^^  the  Prophets,  He  it  is,  who  coming  after  7>ie,  is  preferred 

^0-  before  me — for  he  tvas  before  me. 

44.  Again,  Christ  prayed  for  the  glory  which  he  had  with 
the  Father  before  the  world  was,  saying.  And  noio,  O  Father, 

John,  xvii.  glorify    thou    me,    loith    the    glorij   which    I  had    with    thee, 

before  the  world  was.     Agreeing  with  his  word,  "  I  proceeded 

John,  viii.     forth,  and  came  from  God."     To  whom  applied  the  words  which 

'*-•  David  spake  by  the  Spirit  of  God,  saying,  "Thou  art  my  Son, 

this  day  have  1  begotten  thee;  "  also,  "The  Lord  said  unto  my 

Psa.  ii.  7.     Lord,  sit  thou  on  my  right  hand,  until  I  make  thine  enemies  thy 

Ps.  ex.  1.      footstool."     This  was  spoken  in  the  present  tense,  many  ages 

before  Jesus  came  into  the  world. 

45.  David  then  prophecies,  "The  Lord  shall  send  the  rod  of 
thy  strength  out  of  Zion ;  rule  thou  in  the  midst  of  thine 
enemies."  This  ro(^,  evidently  alluded  to  Jesus,  (agreeing  with 
many  other  prophecies,)  "through  whom  all  nations  should  be 
overcome,  and  be  brought  to  bow  to  the  Son."  From  all  which 
it  is  manifest,  that  Christ  existed  as  a  Divine  ministering  Spirit  in 

1  Cor.  X.      r^w  ages.     But  was  not  manifested  as  the  quickening  spirit  of  the 

1  Pet.  Ml,  second  Adam,  until  revealed  in  the  man  Jesus. 

I'^Cor. XV.        46.  Therefore,  though  Christ  existed   with  the  Father  before 

45-  the  world  was,  yet,  in  the  order  of  times,  in  relation  to  man's 

redemption  he  was  not  known  among  men  before  the  first  man 

Adam  who  was  of  the  earth  "earthy,"  but  long  after.     For,  in 

that  order,  that  which  is  spiritual  is  not  first,  but  that  which  is 

1  Cor.  XV.    ii^t'U.1'3'1)  ^^d  afterwards  that  which  is  spiritual." 

46,  47. 


B.  IX.  REVELATION    OF    JESUS    CHRIST.  475 


CHAPTER  II. 

THE    REVELATION    OF    .JESFS    CHRIST,    THE   BEGINNING    OF 
THE    NEW    CREATION    OF    GOD. 

"  There  is  a  natural  body,  and  there  is  a  spiritual  body; "  and  chap,  ti. 
as  there  is   a  natural  birth  to   the  natural  body,  so   there   is  a  ' 

spiritual  birth  to  the  spiritual  body,  which  is  produced  by  the 
work  of  regeneration,  and  is  called  the  neiv  lii-fh,  or  hdnghrtrn 
again.     Hence  it  is  written.  The  first  vian  Adam  was  made  a    i  cor.  xv. 
living  soul,  the  last  Adam  was  made  a  quickening  spirit.     How-  ^''"'^'• 
belt,  that  teas  not  first  lohich  is  spiritual,  but  that  which  is 
natural;  and  afterward  that  which  is  spiritual. 

2.  The  living  soul  of  the  first  man  was  a  spiritual  body,  and 
occupied  the  natural  body  of  the^rs^  Adam,  and  constituted  the 
first  natural  man.  The  quickeiiiiig  spirit,  the  second  man,  the 
Lord  from  heaven,  who  regenerated,  and  resurrected  the  spiritual 
body  (or  soul)  of  Jesus,  a  lineal  descendant  of  the  first  man, 
(Adam)  and  constituted  him  the  first  spiritual  man — a  Son  of 
Cod — the  first  redeemed,  and  the  anointed  head  of  the  human 
race,  the  Father  of  all  the  children  of  the  new  creation.  There- 
fore, to  as  many  as  received  Christ,  the  quickening  Spirit, 
through  him  to  them,  gave  he  power  to  become  the  sons  of  johu,  i  12 
God. 

3.  That  natural  body,  or  tabernacle,  in  which  the  Lord  Jesus 
dwelt,  was  visible  to  the  human  eye,  like  the  natural  bodies  of 

other  men;  but  his  spiritual  body,  in  which  Christ  the  Lord  was  i  cor.  xii. 
revealed,  who  being  invisible,  was  seen  and  known  only  by  reve-  ^• 
lation  to  those  who  received  his  Word ;  and  no  man  could  call 
him  Lord,  but  hy  the  Holy  Spirit. 

4.  How  greatly,  then,  are  they  mistaken,  who  suppose  that 
the  virgin  Mary  was  the  true  and  real  mother  of  Christ,  the  Son 
of  God;  whereas,  she  was  but  the  mother  of  the  medium,  or 
vessel,  through  which  Christ,  the  second  Adam  was  revealed. 
"Wherefore  when  he  eometh  into  the  world,  he  saith,  sacrifices  Heb. x. 5 
and  ofl'erings,  thou  wouldest  not,  but  a  body  hast  thou  prepared 

for  me." 

5.  Such  as  have  considered  Mary  as  the  real  Mother  of  Christ, 
by  falling  into  that  mistake,  have  equally  mistaken  every  thing- 
else  concerning  Christ.  They  have  admitted  that  Mary  was  a 
fallen  creature,  possessed  of  the  same  corrupt  nature  with  other 
women.  And  thus  they  have  supposed  that  Christ  was  the  off- 
spring of  a  holy  God  and  a  sinful  woman,  and  possessed  the  nature 
of  both  God  and  man,  in  tv:o  distinct  natures,  \iSiVvag  the  nature 


476 


REVELATION    OF    JESUS    CHRIST. 


B.  IX. 


CHAP.  II. 


1  John, 
6. 


Rom. 
29. 


See  Mat. 
i.  IS. 


•JCov. 
15. 


of  botli  his  Father  and  mother,  "united  in  oiie  person,  and  that 
without  any  change,  mixture  or  confusion." 

6.  From  this  notion  has  arisen  the  inconsistent  and  absurd 
doctrine,  that  good  and  evil  are  united  in  the  children  of  God ; 
that  "the  corruption  of  nature,  during  this  life,  doth  remain  in 
those  that  are  regenerated."  And  consequently  the  first  fol- 
lowers of  Christ  were  at  least  half-blooded  sinners,  and  degen- 
erated, from  age  to  age,  on  the  mother's  side,  until  they  could 
scarcely  tell  whether  they  had  any  thing  of  God  in  them  or  not. 
Daily  transgressors,  never  able  to  keep  the  commandments  of 
God  during  the  term  of  life ;  when  the  pointed  truth  is,  that, 
Whosoever  sinneth,  hath  neither  seeii  Christ,  nor  knoion  him. 

7.  It  is  evident,  that  in  Christ  Jesus  was  no  sin,  that  he  did 
no  evil,  neither  teas  guile  found  in  his  mouth;  therefore  it 
follows,  that  he  owned  no  part  of  the  fallen  sinful  nature  which 
he  derived  from  a  natural  woman  in  a  fallen  state.  That  fallen 
nature,  which  he  seceived  through  the  medium  of  a  woman, 
he  never  owned  as  any  part  of  Divine  substance,  but  crucified  it 
unto  the  death. 

8.  And  as  Christ  was  manifested  as  being  the  full  and  perfect 
Son  of  God,  by  the  spirit  and  fruits  of  holiness  produced  in 
"the  first  born  among  many  brethren;"  therefore  the  above 
opinion  is  founded  upon  a  misunderstanding  of  the  true  lineage 
of  his  holy  Son,  which  was  not  partly  Divine  and  partly  human, 
but  fully  and  perfectly  Divine  in  both  parts  of  his  Parentage. 
But,  as  the  Son  came  into  the  world  to  reveal  the  Father,  there- 
fore the  mistake  could  never  be  rectified  till  the  Mother  was 
revealed  by  the  Daughter. 

9.  The  Evangelists  and  others  wrote  according  to  the  best  of 
their  knowledge ;  and  hence  there  is  such  a  diversity  in  their 
writings  at  different  periods  respecting  the  genealogy  of  Jesus. 
For  seeing  that  Messiah  was  to  come  of  the  seed  and  lineage  of 
David,  and  knowing  for  certain  that  he  had  come;  therefox'e 
they  gave  his  genealogy  in  that  line,  through  Joseph  and  Mary, 
as  his  supposed  parents ;  when  at  the  same  time,  they  all  agree 
that  Joseph  was  not  his  real  father,  although  he  was  his  legal 
Father ;  for  Joseph  was  legally  espoused  to  Mary,  of  the  family 
of  David,  before  she  was  found  with  child  of  the  Holy  Spirit. 
Of  this  family  of  David,  Joseph  then  stood  as  the  head  direct 
from  the  line  of  Solomon. 

10.  In  accommodation  to  the  blind  prejudices  of  the  Jewish 
nation,  the  Apostles  showed  that  Jesus  came  in  the  line  of 
Joseph  and  Mary,  according  to  the  fiesh :  but  at  the  same  time, 
they  prove  that  Christ  Jesus  did  not  come  after  the  flesh  at  all. 
Though  we  have  k7ioivn  Christ  after  the  flesh,  (says  Paul,)  yet 
no70  henceforth  knoio  ive  him  no  more. 

11.  The  common  people  made  no  distinction  ;  they  say,  7s  7iot 


B.  IX.  REVELATION    OF   JESUS   CHRIST.  477 

this  Jesus  the  son  of  Joseph.,  whose  father  and  mother  we  Icnov;?  chap,  ii. 

But  Christ  in  Jesus,  who  knew  all  things  from  the  beginning, 

says,    Ye  judge  after  the  flesh — Ye  are  from  henealh;  I  am  Joim,  vi. 

fro7n   above.      I  proceeded  forth    and  came  from   God.      The   i5,°23,  ^'a. 

Evangelists,  who  wrote  to  the  common  people,  speak  of  Joseph 

and  Mary  as   the  supposed  parents  of  Jesus.     "Being  (as  was  Like,  lii. 

supposed)  the  son  of  Joseph." 

12.  "NowAzs  parentis  went  to  Jerusalem  every  year  to  the  ibid,  ii  4S, 
passover."     But  when  they  found  him  in  the  temple,  with  the  49. 
doctors,  hearing  and  asking  them  questions,  "His  mother  said 

unto  him.  Son,  thy  father  and  I  have  sought  thee  sorrowing." 
But  Jesus  gave  them  to  understand  that  Joseph  was  no  more 
than  his  supposed  father.  "  Wist  ye  not,  (said  he)  that  I  must 
be  about  my  Father's  business  ?  " 

13.  In  the  natural  order  of  the  work  of  God,  both  in  the 
Patriarchal  and  Mosaic  dispensations,  the  progression  was  through 
the  medium  of  natural  generation  ;  nearly  or  quite  every  increas- 
ing degree,  was  brought  forth  by  an  agent,  who,  by  Divine 
influence,  either  generated  in  a  good  degree  according  to  the 
original  law  of  nature,  or  was  born  by  promise,  up  to  the  birth  of 
John  the  Baptist.  And  it  was  expressly  said  '■'■both  his  piarents 
were  stricken  in  Tjears,^^  which  doubtless  implies  that  they  were 
both  past  generating;  hence,  he  was  born  by  the  power  given 
them  by  the  angel.  Here,  nature,  in  the  line  of  generation,  had 
arisen  to  its  greatest  perfection,  and  hence,  John,  was  the  highest 
production  of  natural  generation. 

14.  Therefore,  when  Jesus  was  born,  who  was  to  be  the 
medium  of  a  new  and  spiritual  creation,  he  was  brought  forth 
without  the  generating  agency  of  man.  But  the  generative 
powers  of  nature  were  concentrated  by  supernatural  influence  in 
a  proper  and  chosen  medium,  and  thus  created  him  a  complete 
natural  man. 

15.  Hence,  he  was  the  proper  medium  for  a  higher  manifesta- 
tion of  Divine  power  and  life  in  man,  than  could  ever  before  have 
been  diffused  into  the  world.     This  also  showed,  that  the  work  of 
natural  generation  had  come  to  its  height,  that  it  must  hence- 
forth decrease,  and  the  work  of  spiritual  regeneration  must  in-   i,uke^  vii. 
crease  until  it  supplanted  the  former;  even  as  John  the  Baptist,   'f:^^- 
the  highest  ofi"spring  of  natural  generation  said,  "He,"  (Jesus)   go.   ' 
"must  increase,  but  I  must  decrease," 

16.  Father  and  Son  do  not  imply  the  perfection  of  that  order  in 
which  Grod  created  man  at  the  beginning,  and  which  is  manifest 
in  the  visible  creation ;  and  much  less  can  those  attributes  of 
Father  and  Son  imply  the  perfection  of  that  order  which  was 
essentially  in  the  Deity,  and  was  i*elatively  signified  by  the  order 
in  which  Grod  created  man  at  the  beginning,  when  it  was  said,  God 
created  man  in  his  own  image — male  and  female  created  he  them. 


478  REVELATION    OF    JESUS    CHRIST.  B.  IX. 

CHAP.  II.  17,  ^ucl  without  this  relative  distinction  in  the  order  and  per- 
fection  of  the  Deity,  as  the  true  first  cause  of  man's  existence, 
the  things  that  were  created,  could  only  in  part,  claim  a  relation 
to  the  Creator,  while  a  very  important  part  must  exist  without 
relation  to  any  correspondent  cause.  For  it  will  be  granted,  that 
God  is  distinguished  by  the  title  of  Father,  in  relation  to  man ; 
and  that  man,  in  the  perfection  of  his  order,  includes  more  than 
Father. 

18.  The  first  man  Adam  was  the  first  natural  father  of  all 
the  human  race ;  but  he  was  not  alone,  his  manhood  was  made 
complete  by  the  woman,  who  was  bone  of  his  bone,  and  flesh  of 
his  flesh,  and  iheij  tico  were  called  Adam,  being  joint  agents  of 
that  one  body ;  and  the  woman  was  called  the  mother  of  all 
living. 

19.  x\nd  if  the  attribute  of  mother  pertains  to  man,  in  the 
perfection  of  his  order,  from  whence  coald  this  attribute  flow  ? 
or  with  what  did  it  correspond  ?  If  the  attribute  of  Father  and 
Mother,  in  the  creation  of  man,  can  flow  from  Father  alone,  the 
efi"ect  is  superior  to  its  cause,  and  Mother  must  flow  from  where 
Motlier  is  not,  and  the  female  part  of  creation  can  know  no  cor- 
responding cause  of  her  existence. 

20.  But  as  father  and  mother,  or  male  and  female,  do  exist 
in  the  creation  of  man,  and  are  essential  to  the  glory  and  per- 
fection of  that  order,  and  are  declared  to  have  been  created  in 
the  image  and  after  the  likeness  of  God ;  therefore,  if  no  such 
relative  distinction  is  admitted  in  the  first  cause  of  their  exist- 
ence, then  it  plainly  follows,  that  the  perfection  and  glory  of  the 
creature  is  superior  to  that  of  the  Creator.  This  is  an  inconsis- 
tent and  absurd  supposition. 

21.  But  the  truth  is,  that  as  God  created  man  male  and  female, 
in  his  own  image  and  likeness,  and  called  their  name  Adam — 
two  in  their  order  and  manner  of  operation,  but  one  in  their 
nature  and  union,  constituting  one  entire  man,  perfect  aid  com- 
plete in  the  order  of  his  manhood ;  so  man  in  his  first  creation,  in 
both  parts  of  his  manhood,  relatively  showed  forth  the  order, 
glory,  and  perfection  which  essentially  constituted  the  First  Cause, 
and  was  a  pattern  of  that  order  and  perfection  which  was  to  be 
revealed  by  Christ  in  the  new  creation. 

22.  But  man,  in  his  natural  state,  could  never  know  the  per- 
fections of  the  invisible  First  Cause,  until  they  were  revealed  in 
the  new  creation,  by  Christ  in  his  first  and  second  appearing;  in 
which  the  Father  is  revealed  by  the  Son,  and  the  Mother  by  the 
Daughter;  and  the  true  order  and  perfections  of  Jehovah  are 
made  known  by  those  things  that  are  created,  revealed,  and 
made  manifest,  in  which  God  becomes  all  in  all. 

23.  Therefore,  by  the  first  appearing  of  Christ,  in  and  by  the 
anointed  Son,  was  the  revelation  of  God,  pertaining  to  the  true 


B.  IX.  REVELATION    OF    JESUS    CHRIST.  479 

order  of  the  eternal   Father,   who   was  everlasting    before  all  chap,  n. 
worlds;  and  by  the  second  appearing  of  Christ,  in  and  through 
the  anointed  Daughter,  is  the  revelation  of  Holy  Wisdom,  per- 
taining to  the  true  order  of  the  eternal  Mother,  who  was  with  Him  L^"'^'"^''"" 
that  is  Everlasting. 

24,  As  the  name  Almighty,  expresses  the  substance,  but  not 
the  order  of  the  Father ;  so  the  name  Wisdom,  also  expresses  the 
substance,  but  not  the  order  of  the  Mother.  And  as  the  true 
order  and  office  of  the  Father  was  not  known,  until  revealed  by 
the  Son;  so  the  true  order  and  office  of  the  Mother  was  not 
known,  until  revealed  by  the  Daughter. 

i^5.  And  therefore,  by  whatever  name  Holy  Wisdom  was 
called,  under  the  dispensations  which  preceded  her  revelation, 
She  is  unchangeably  one  with  the  Father,  in  union  and  essence, 
and  is  distinguished  by  her  co-operations,  everlasting  with  the 
Father,  before  ever  the  world  was,  or  the  ages  set  in  order: 
which  is  according  to  her  own  testimony  of  unchangeable  truth, 
under  the  title  of  Wisdom. 

26.  "  She  is  a  tree  of  life  to  them  that  lay  hold  upon  her ;  and  Prov.  lii. 
happy  is  every  one  that  retaineth  her.     The   Lord  by  wisdom      ' 
hath  founded  the  earth  ;  by  understanding  hath  he  established 

the  heavens." 

27.  "She  standeth  in  the  top  of  high  places,  by  the  way  in  Chap.  viii. 
the  places  of  the  paths.     She  crieth  at  the  gates,  at  the  entry  of 

the  city,  at  the  coming  in  at  the  doors:  Unto  you,  0  men,  I  call, 
and  my  voice  is  to  the  sons  of  man." 

28.  "  I,  Wisdom,  dwell  with  prudence,  and  find  out  knowledge 
of  witty  inventions.  The  fear  of  the  Lord  is  to  hate  evil ;  pride 
and  arrogancy,  and  the  evil  way,  and  the  froward  mouth,  do  J. 
hate.  Counsel  is  mine,  and  sound  wisdom  :  I  am  understanding. 
I  have  strength.  By  me  kings  reign,  and  princes  decree  justice. 
By  me  princes  rule,  and  nobles,  even  all  the  judges  of  the  earth." 

29.  "I  lead  in  the  way  of  righteousness,  in  the  midst  of  the 
paths  of  judgment:  that  1  may  cause  those  that  love  me  to  in- 
herit substance :  and  I  will  fill  their  treasures.  The  Lord  pos- 
sessed me  in  the  leginning  of  his  way,  before  his  works  of  old. 
I  was  set  wp  from  everlasting,  from  the  beginniiig,  or  ever  the 
earth  was.'" 

30.  "When  there  were  no  depths,  I  was  brought  forth  ;  when 
there  were  no  fountains  abounding  with  water.  Before  the 
mountains  were  settled,  before  the  hills  was  I  brought  forth ; 
while  as  yet  he  had  not  made  the  earth,  nor  the  fields,  nor  the 
highest  part  of  the  dust  of  the  world." 


480  ILLUSTRATION    OF  B.  IX. 


CHAPTER  III. 

AN  ILLUSTRATION  OF  THE  PRODUCTION  OF  PRETERNATURAL 
BIRTHS — THAT  IS,  BIRTHS,  BY  DIRECTION  OF  SUPERNA- 
TURAL AGENCY,  OR  THOSE  IN  THE  CHOSEN  LINE  OF 
PROMISE. 

SECTION  I. 

CHAP  HI.  The  supernatural  conception  and  birth  of  Jesus,  wlio  called 
himself  both  the  So7i  of  via?!,  and  the  So7i  of  God,  has  been  a 
subject  of  doubt  and  dispute  in  greater  or  less  degrees,  as  to  the 
matter  or  manner,  among  Christian  professors  and  others,  for 
many  ages.  Therefore,  to  set  forth  the  light  of  reason,  and  re- 
velation vipon  this  important  subject,  to  render  the  doctrine  more 
clear  and  intelligible  to  the  rational  and  candid  mind,  is  the  de- 
sign of  this  chapter. 

2.  The  objections  appear  to  be,  that  the  supernatural  forma- 
tion of  Jesus,  without  the  co-operation  of  man,  must  be  contrary 
to  the  principles  or  laws  which  the  Creator  has  implanted  in  na.- 
ture  ;  and  that  the  Author  of  nature  would  not  thus  contravene 
his  own  laws  and  order  of  production.  Therefore,  it  is  inconsist- 
ent to  believe  this  tenet. 

3.  But  it  must  be  admitted  by  every  reasonable  mind,  that 
the  Author  of  nature  is  superior  to  nature,  and  that  in  its  highest 
dignity,  it  is  only  a  machine  through  which  creative  Power  and 
Wisdom  effects  their  natural  works.  Hence,  it  is  self-evident 
that  the  machine  in  no  stage  of  its  existence,  can  bind  or  control 
its  maker;  as  all  its  powers  are  placed  therein  by  the  maker 
thereof,  he  can,  to  our  finite  perception,  alter  and  re-arrange 
their  operations  and  productions,  at  any  time,  according  to  his 
will,  as  he  sees  fit,  to  answer  his  purposes  for  the  time  being. 

4.  This  man  can  do  with  any  machine  which  he  has  the  power 
to  form;  if,  then,  we  do  not  admit  the  aforesaid  position,  we  do 
not  grant  that  Grod  has  equal  power  in  His  sphere,  to  man  in  his. 
A  glaring  absurdity,  indeed !  for  certainly  man  derives  all  his 
powers  from  the  Author  of  nature,  and  in  the  above  respect,  is 
His  representative,  as  Creator,  in  the  most  special  manner. 

5.  Therefore,  as  God  is  almighty,  and  all-wise,  it  is  clearly 
evident  that  the  purposes  originally  designed  by  his  wisdom, 
cannot  be  prevented,  but  these  purposes  must  include  the  free 
agency  of  all  intelligent  beings,  for  otherwise  they  could  not  be 
self-beings,  but  mere  machines,  impelled  by  foreign  power. 
Hence,  by  self-agency,  their  just  reward,  individually,  depends 
upon  their  own  free  action,  as  say  the  Scriptures:  "  Say  ye  to 
the  righteous,  it  shall  be  well  with  him :  for  they  shall  eat  the 


B.  IX.  PRETERNATURAL   BIRTHS.  481 

fruit  of  their  doings.     Woe  unto  the  wicked!  it  shall  be  ill  with   chap,  in. 
him  :  for  the  reward  of  his  hands  shall  be  given  him."     And  the   isa.  iii.  lo, 
last  promise  of  God  to  man  in  the  Scripture  is,  "  Behold  I  come   "•  ^ 
quickly  ;  and   my  reward  is  with  me,  to  give  every  man  accord-  12. 
ing  as  his  works  shall  be." 

6.  The  Creator  evidently  works  by  instruments  and  means 
adapted  to  the  purpose  intended,  through  successive  orders  and 
gradations,  many  times  out  of  sight  of  the  wisest  mortals.  All 
must  admit  that  the  wisest  of  men  know  little  as  yet,  of  the  in- 
herent powers  of  nature  and  what  it  may  bring  forth,  when  all 
its  powers  come  to  the  full.  Still  less  can  they  scan  and  set 
limits  to  the  power  and  ability  of  the  Eternal  Unity;  and  such 

as  attempt  to  do  it,  bring  on  themselves  similar  destructive  loss   .see  Psa. 
as   did    those    rebellious    Israelites    who    conducted    after   this  ixxviii.  41. 
manner.  .» 

7.  All  must  admit  that  many  things  take  place  in  nature, 
which  no  man  can  foresee,  and  which  he  cannot  account  for,  on 
any  other  ground  than  the  work  of  invisible  creative  power. 
Therefore,  because  of  the  7narveUous  work  and  ivondxr,  which 

the  hand  of  the  Lord  does,  "The  wisdom  of  their  wise  men  isa. xxLx. 
perish,  and  the  understanding  of  the  prudent  is  hid;"  Their  un- 
derstandings cannot  comprehend  it.  Let  them,  then,  learn  this 
wisdom,  to  know  that  they  can  only  understand  the  power  and 
works  of  the  Most  High,  as  far  as  these  are  manifested  by  Divine 
revelation,  and  by  actual  accomplishment. 

8.  Doubtless  the  supernatural  creation  of  "  the  man  Jesus," 
was  as  marvellous  a  work,  and  as  great  a  wonder  as  ever  took 
place  on  earth,  to  the  sense  of  natural  wisdom;  but  is  it  any 
more  so,  than  was  promised  by  the  Prophet  many  hundred  years 
before  it  was  effected?  As  before  stated,  God's  eternal  purposes 
are  planned  in  supreme  wisdom ;  and  their  ultimate  design  cannot 

be  prevented.     Therefore,  the    fall,  or  spiritual  death  of  man,   See  Book  i. 
which,  as  before  has  been  proved  to  be  an  undeniable  fact,  both  *'' "'' 
by  Scripture  and  reason,  could  not  prevent  the  purpose  of  the 
Creator,  that   the  race  of  rational  beings  might  ultimately,  by 
their  own  free  agency,  rise  into  that  superior  life  and  state  of 
being  designed  in  the  beginning, 

9.  For  the  progression  of  the  works  of  God,  attest  the  truth 

of  the  Apostle's  words,  that  the  earnest  expectations  of  the  Rom.  viii. 
creature  (man)  waited  for  the  manifestation  of  the  sons  of  ^^-23. 
God ;  and  that  the  whole  creation  groaned  and  travailed  in  pain 
together  until  that  time.  And  why  until  then?  Evidently, 
because  never  before  was  there  a  mediator  born  in  the  human 
race,  through  whom  the  power  from  the  heavenly  orders  above 
could  be  dispensed,  sufficient  to  redeem  man  from  itnder  the  bond- 
age of  that  death;  therefore,  the  manifestation  of  any  real  Son 
of  God,  had  never  been  known  on  earth  until  Jesus,  who  became 


482  '  ILLUSTRATION   OF  B.  IX. 

CHAP.  III.  tjjQ  gon  of  God  by  the  regenerative  birth.  Hence  the  creation 
groaned  and  travailed  to  bring  forth  this  birth,  whereby  it  might 
be  delivered,  and  the  children  of  God  might  then  begin  to  be 
maivifested. 

10.  For,  though  man  died  to  the  Divine  law  and  order  im- 
planted in  nature,  for  its  guidance  in  propagation,  and  thereby 

Rom. y.  12.  "  death  passed  upon  all  men,"  yet  the  Creator  had  (i.e.  retained) 
Mat.  n.  15.  (i^j^g  residue  of  the  spirit,"  the  godly  seed.  Therefore  the  law 
and  order  of  nature  did  not  die;  but  God  reserved  the  spirit  and 
elements  of  life  in  his  own  power,  to  be  supernaturally  adminis- 
tered in  his  own  way  and  time,  to  subserve  his  own  wise  purposes. 
It  is  of  primary  importance  that  those  purposes  should  be  clearly 
understood,  in  order  for  a  right  understanding  of  the  progres- 
sive nature  of  the  Divine  work. 

11.  The  purposes  to  be  effected  thereby,  were  firstly,  to  bring 
forth  witnesses  of  the  law  and  order  which  the  Creator  intended 
for  the  direction  of  his  natural  and  rational  beings,  in  order  to 
be  justified  in  that  state,  and  be  rightful  heirs  of  the  higher  order 
of  creation,  when  it  should  be  manifested ;  that  these  things 
might  be  a  warning  and  seal  of  judgment  to  mankind  in  their 
consciences,  which,  by  this  law  thus  kept  alive,  would  bear  wit- 

SeeRom      n^ss :   "and  their  thoughts  in  the  meanwhile,  accuse  or  excuse 
ii.i5.  each  other." 

12.  And  secondly,  to  raise  up  a  succession  of  preternatural 
births,  (i.e.)  births  supernaturally  directed  in  the  generative  order ; 
a  chosen  seed  and  line  of  promise,  in  which  human  nature  should 
progressively  grow  into  higher  and  higher  degrees  of  perfection, 
until  it  should  reach  such  maturity  as  to  bring  forth,  by  Divine 
ministration,  a  man  complete  in  the  fulness  of  all  the  properties 
and  powers  of  uattire,  soul  and  body. 

13.  Such  a  one  only  could  be  a  proper  medium  for  the  Divine 
Spirit  of  Christ  to  enter  into  the  world,  in  that  superior  state  of 
qualities  which,  when  brought  into  the  heavenly  order  of  the 
new  creation  of  God,  could    overrule  and  subject  all  the  powers 

IilW  ^''  and  properties  of  the  world,  thus  to  be  the  Head  of,  and  over,  all 
beings  and  spirits  that  ever  proceeded  from  nature  :  and  from  him 
in  completed  order,  the  true  Church  proceeds,  which  is  the  new 

See  Eph.  i.  Order  of  creation.     "  The  kingdom  of  heaven  upon  earth,  which, 

20, 22.  &      as  fast  as  it  supplants  the  natural,  builds  up  the  spiritual  order 

5.^  of  creation,  and  makes  all  things  new." 

14.  It  may  be  asked,  why  could  not  the  real  Christ  be  mani- 
fested in  the  world,  by  some  agent,  before  Jesus  ?  We  answer, 
because  there  never  before  was  a  man  of  sufiicient  magnitude  in 
powers  of  creation,  to  be  able  to  bear  the  light  and  power  of  the 
Divine  Spirit  of  Christ  in  that  fulness  which  was  necessary  to  re- 
deem the  human  race.  But  Jesus  received  his  spirit  without 
measure. 


Jno.  iii.  34. 


B.  IX.  PRETERNATURAL   BIRTHS.  483 

15.  For  before  him  there  was  no  man  who  could  endure  the  <^'HAP.  nf- 
warfare  and   suiferings  necessary  to  overcome    the  strong    and 
mighty  enemy  that  held  mankind  "captive  at  his  will."     And  ii  26. 
without  this  warfare  and  conquest,  the  promise  could  never  be 
fulfilled.     "  The  Lord  hath  redeemed  Jacob,  and  ransomed  him  jg^.  xxxi. 
from  the  hand  of  him  that  was  stronger  than  he."     And  it  was  Ji. 
foretold,  ages    before,  that   no    one  before  Jesus  would  be  able 

to  do  this  work,  for  he  would  have  to  tread  the  wine-press  alone  isa.  ixiii.  3, 
and  of  the  people  there  would  be  none  with  him  :  and  his  own  arm  ^• 
would    bring    salvation.       Though   the    language  is  figurative, 
yet  the  substance  was  evidently  fulfilled  in  Jesus,  and  with  no 
propriety  can  it  be  said  in  any  other  man. 

16.  Therefore    it  is    evident   that   this  work  could  never  be 
effected  until  a  branch  of  human  nature  had  risen  to  the  ultimate 
concentration  of  powers,  that  its  properties  were  capable  of  bear-   ggeiieb  x 
ing;  this  was  eifected  in  the  man  Jesus.     Hence,  he  was  the  5. 
prepared  medium  for  the  new  creating  life  of  Christ.     Thus,  the  32!  ^'  ^"" 
kingdom  of  heaven  was  in  and  by  him  begun  among  men. 

17.  If  any  man  could  clearly  understand  the  principles  and 
operations  by  which  a  line  of  supernaturally  directed,  or  preter- 
natural, births  were  brought  forth  in  the  generative  order,  which 
evidently  prepared  the  way  progressively  for  the  miraculous 
creation  of  the  man  Jesus ;  he  would  not  think  that  event  to  be 
so  great  a  mystery  as  he  would  otherwise  suppose,  but  would  be 
prepared  to  view  it  as  the  ultimate  of  that  progression ;  for  the 
generative  germ  of  man  in  the  lower  order  must  be  cut  ofi"  from 
him  in  his  creation,  or  he  could  not  be  the  medium  of  the  higher 
order  of  creation. 

18.  For,  according  to  Scripture,  and  the  writings  of  Josephus, 
there  was  evidently,  from  the  beginning,  a  chosen  line  over  whom 
a  measure  of  supernatural  agency  was  exercised  in  the  work  of 
generation.  Thus  before  the  flood  although  the  great  mass  of 
mankind  was  running  down  lower  and  lower,  that  is,  further  and 
further  from  the  Divine  law  and  order  for  nature,  and  sinking  Gen.  vi.  1, 
deeper  and  deeper  into  depravity,  yet  the  immediate  line  of  fij'l^^'"'' 
the  Patriarchs  and  those  who  followed  them,  who  were  called  the 
children  (or  rather  the  servants)  of  God,  were,  by  supernatural 
influences,  restrained  in  the  generative  order,  at  least  so  far  that 

they  appear  in  a  good  degree  practically  to  have  kept  the  law  of 
nature  as  it  was  originally  given,  so  as  to  regard  proper  times 
and  seasons  for  procreation. 

19.  First :  This  is  evident ;  for  the  Scriptures  find  no  fault 
with  the  line  of  the  Patriarchs  on  that  ground  ;  but  represent 
them  as  waiting  to  full  maturity,  before  entering  into  that  work ; 
and  to  act  in  it,  only  for  the  propagation  of  olFspring.  Second: 
The  Divine  Spirit  did  not  withdraw  its  strivmg  and  protect- 
ing influence  from  the  world,  until  that  order  fell  away,  and 


484  ILLUSTRATION    OP  B.  IX. 

CHAP.  III.  mingled  with  the  seed  of  Cain,  (who  were  called  the  children  of 
men)  and  like  them,  took  wives  of  all  they  chose  of  their  bewitch- 
ing daughters;  and  went  in  unto  them  to  please  their  carnal 
lusts,  with  no  supernatural  direction;  and  regardless  of  any  law 
or  order  of  God. 

20.  Here  is  the  plain  distinction  between  the  two  orders  of  the 
See  Jos.  world.  And  in  this  Josephus  confirms  the  Scriptures,  Then 
j^"{jap°°f.  the  Lord  said,  "My  spirit  shall  not  always  strive  with  man." 
iii-              "And  all  flesh  had  corrupted  his  way."     And  it  is  evident  that 

unbridled  lust  was  the  primary  cause  of  this  universal  depravity 
See  Gen.  for  which  God  withdrew  his  protecting  Spirit,  and  sent  the  flood, 
VI.  &  via.     -^yliich  swept  away  the  ungodly  race  from  the  earth. 

21.  There  is  still  further  evidence  of  such  preternatural 
influence  and  direction  in  the  generative  order  shown  in  the  case 
of  Enoch,  who  "walked  with  God"  in  procreating  his  ofi'spring; 
that  is,  he  was  obedient  to  supernatural  direction  given  to  him 

See  Gen.  v.  according  to  that  natural  state ;  for  this  was  the  only  way  that 
22,24.  he  could  walk  with  God.  Of  Noah,  it  is  expressly  said,  that 
"He  was  a  just  man,  and  perfect  in  his  generations ;  according 
to  all  that  the  Lord  commanded  him,  so  did  he."  In  this  man- 
Gen,  vi  9,  ner  he  walked  vdth  God,  and  produced  a  posterity  under  super- 
'^'^'  natural  direction.     And  thus,  by  preternatural  agency,  the  dis- 

tinction between  the  two  orders  of  mankind  was  clearly  marked. 

22.  Therefore,  those  who  obeyed  supernatural  direction  in  the 
generative  oi'der,  were,  in  that,  witnesses  of  the  original  law  and 
times  for  natural  procreation;  thus,  as  they  were  restrained  in 
the  strongest  passion  of  corrupt  nature,  they  were  the  more 
easily  enabled  in  a  good  degree  to  govern  the  lesser  passions ; 

See  2  Pet.     hence,  these  were  just  men,  being  "preachers  of  righteousness," 
"■^'  and  thus  "condemned  the  world  of  the  ungodly,"  who  were  led 

by  their  own  lusts,  to  seek  pleasure,  instead  of  seeking  to  fulfil 
the  generative  law ;  by  which  means,  the  eff"ects  of  pride,  ambition 
and  selfishness  came  rolling  in  like  a  flood,  and  deluged  the  earth 
with  its  abominations,  injustice,  and  cruelty,  until  they  were  over- 
whelmed with  the  flood  of  destru(3tion. 

23.  But  from  this  state  of  the  corrupt  world  the  faithful 
witnesses  of  God  were  saved.     Enoch  was  translated  fi'om  the 

}^'5.?oi.  -\vorld,  "for  God  took  him;"  thus  was  he  taken  from  the  evil  to 
come,  in  God's  own  way  and  time.  And  righteous  Noah,  and 
his  family  were  miraculously  saved  in  the  ark  from  the  destroy- 

See  1  Cor.  iug  flood.  These  things  "  were  written  for  our  instruction ;  "  and 
are  a  serious  lesson  and  warning  of  the  like  effects  from  like 
causes  in  all  ages.  Here  we  may  remark,  that  all  the  special 
manifestations  of  the  Divine  Spirit,  and  all  protecting  power, 
was,  throughout  this  time,  dispensed  to  and  through  those  who 
were  under  preternatural  restraint  in  the  generative  propensity. 

24.  After  the  flood,  the  preternatural  directing  influence  was 


X.  II 


B.  IX. 


PRETERNATURAL    BIRTHS. 


485 


displayed  in  a  higher  order,  in  the  production  of  births,  who 
were  all  witnesses  of,  and  instruments  in,  the  progressive  degrees 
of  the  Creator's  works.  First,  Grod  raised  up  Abraham,  as  the 
first  father  of  the  typical  chosen  people,  who  were  to  prefigure  the 
spiritual  chosen  people,  in  his  final  work,  through  Christ.  And  to 
him  He  promised  a  son,  for  whom  he  had  to  wait  many  years. 

25.  But  at  length  it  was  preternaturally  fulfilled,  and  the  sou 
was  born  after  his  mother  was  past  age,  and  who  had  ever  been 
barren.  Hence  a  preternatural  power  had  to  quicken  nature  and 
enable  her  to  bear ;  and  they  were  also  expressly  directed.  The 
angel  messenger  said,  "I  will  certainly  return  unto  thee  accord- 
ing to  the  time  of  life ;  and  lo,  Sarah  thy  wife  shall  have  a  son." 
"Therefore  sprang  there  of  one,  (and  him  as  good  as  dead)  so 
many  as  the  stars  of  the  sky  in  multitude."  This  plainly  signi- 
fies that  the  whole  Hebrew  nation  sprang  from  a  miraculous 
birth,  which  was  equivalent  to  raising  the  dead,  the  most  eminent 
type  ever  given  of  the  origin  of  spiritual  Israel. 

26.  This  son  was  a  typical  seed  of  promise,  which  prefigured 
Jesus,  who  was  the  real  promised  seed  of  the  woman,  that  should 
be  supernaturally  created,  and  born  of  a  virgin,  without  the 
generative  will  or  co-operation  of  man.  "Behold,  a  virgin  shall 
conceive  and  bring  forth  a  son;  "  an  utter  impossibility  by  the 
knowledge  of  man,  for  the  first  act  would  have  destroyed  the 
character.  Second :  Jacob  and  Esau  were  generated  and  born 
under  preternatural  liberty  and  direction.  Thus  the  circum- 
stances of  their  births  and  lives,  as  Jacob  supplanted  Esau,  pre- 
figured, that  the  spiritual  man,  and  the  superior  order  of  the 
new  creation  in  Christ  should  conneetively  follow  the  natural. 
And  although  rising  from  the  same  natural  medium,  would 
finally  supplant  and  do  it  away. 

27.  Third:  The  birth  and  preservation  of  Moses,  was  by  pre- 
ternatural directing  influence.  And,  in  his  birth  and  preserva- 
tion, and  in  his  refusing  the  honors  and  royalty  of  Egypt,  and 
especially  in  his  delivering  Israel  from  the  bondage  of  Egypt, 
he  was  the  most  eminent  type  of  Jesus  the  Saviour  in  the 
like  preservation  ;  and  was  the  most  evident  type  ever  exhibited 
of  the  Saviour's  deliverance  of  his  people  from  the  worse  than 
Egyptian  bondage  of  the  world.  This  type  is  clearly  declared 
in  Dent,  xviii.  15,  &c. 

28.  Fourth :  Sampson,  whose  mother  was  naturally  barren, 
was  enabled,  by  preternatural  influence,  to  bring  forth  this  son, 
who,  in  birth  and  miraculous  strength,  and  laying  the  founda- 
tion for  the  deliverance  of  his  people  from  their  enemies,  pre- 
figured that  man  who  was  miraculously  brought  into  the  world, 
and  whose  power  was  superior  to  all  the  strength  and  powers  of 
nature,  and  who  thereby  laid  the  foundation  of  the  deliverance 
of  his  people  from  their  spiritual  enemies. 


CHAP.  III. 


Gen.  xviii. 
10. 

Heb.  xi.  11, 
12. 


Gal.  iii.  16. 


Isa.  vii.  14. 


Gen.  XXV. 
21,  23. 


See  2  Esd. 
VI.  8,  9. 


Ex.  ch.  ii. 
Heb.  xi.  23. 
Also,  Jo.«e- 
phus'  Ams. 
liook  ii.  c. 
9. 


.Tudires.xiii. 
3.  ic;  Jo- 

SfpliU>' 

Am.  bduk 
V.  ciiap. 
viii. 


486  .  ILLUSTRATION    OF  E.  IX. 

CHAP,  in.  29.  And  his  being  overcome,  shorn  of  his  strength,  and  his 
See  I  .Sam.  ^yes  put  out,  also  being  bound  under  the  power  and  service  of  his 
ch.  vi.  vii.  enemies,  until  his  strength  grew  again  to  such  a  degree  that  he 
pulled  down  the  pillars,  and  thereby  overthrew  their  idol 
temple,  which  ultiniated  in  the  miraculous  deliverance  of  his 
people  from  their  enemies;  prefigured  the  spiritual  blindness 
which  came  upon  the  Christian  Church,  by  falling  under  the 
power  of  their  endmies,  through  the  delusive  charms  of  a  carnal 
nature,  and  being  bound  under  the  service  of  the  world,  until 
their  spiritual  strength  grew  again  to  such  a  degree  that  it  pulled 
down  the  pillars  of  the  idol  temple  of  antichrist,  and  which  will 
ultimately  overthrow  the  whole  antichristian  building,  and  effect- 
ually deliver  spiritual  Israel. 

30.  The  fifth  of  this  progressive  preternatural  order,  was  Sam- 
See  1  Sam.  uel,  for  his  birth  was  produced  by  prayer  of  her  who  was  barren ; 
is'ule^tfr'^i  and  by  the  blessing  of  the  high  priest.  And  he  was  a  Prophet 
account  of  and  a  judge  of  Israel;  and  miraculously  effected  their  deliver- 
order.  ance  from  their  enemies ;   also  he  began  a  new  order  in  Israel, 

Dims"' Ant  *^^  school  of  the  Prophets  ;  and  which  produced  those  called  the 
book  V.  ch  children  of  the  Prophets,  so  often  mentioned  in  the  Old  Testament. 
*■  31.  Thus  he  began  a  new  era;  for,  from  this  order  was  raised 

up  a  succession  of  Prophets  in  Israel,  which  was  continued  until 
they  were  scattered  among  the  nations  ;  these,  by  prophetic  reve- 
lation, kept  alive  the  knowledge  of  the  branch  in  whom  Christ 
would  appear,  and  by  this  ministration,  nourished  and  promoted 
its  growth.  And,  even  after  Israel  was  scattered,  a  measure  of 
the  same  spirit,  raised  up  divers  Prophets  to  foretell  their  return, 
as  figurative  of  the  restoration  of  the  true  Church,  in  Christ's 
second  appearing,  after  the  falling  aioay. 

32.  In  all  these  things  he,  in  a  most  peculiar  manner,  pre- 
figured Jesus  Christ  in  his  supernatural  birth  in  a  good  degree, 
and  in  an  eminent  manner  prefigured  his  spiritual  office  and  work, 
in  the  deliverance  of  spiritual  Israel  for  a  time,  and  raising  up  an 
order  of  inspired  Prophets  and  teachers  among  his  people,  and 
continuing,  by  his  Spirit,  to  inspire  witnesses,  after  "the  power 

Dan.  xi.  12.  of  the  holy  people  was  scattered." 

33.  There  were  several  others,  according  to  the  Scriptures, 
whose  generative  births  were  in  a  measure  directed  by  preter- 
natural influence,  to  prefigure  certain  events,  both  providential 
and  spiritual,  such  as  the  Shunamite's  son,  (see  2  Kings,  iv.  It), 
17,)  the  son  of  Isaiah,  (Isa.  viii.  1,  4,)  also  the  children  of  Hosea, 
(see  Hosea,  chap.   1.)      All  of  them  pointing  more  or  less  to 

Jer. xxiii.     "the  Branch  of  righteousness,"  and  thereby  helped  to  keep  alive 

5.  &  xxxiii.   the  spiritual  elements,  which  promoted  its  growth.     But  none 

of  these,  though   witnesses  of  preternatural    power  above  the 

ordinary  course  of  nature,  began   a  new  era,  in  the  increasing 

work  of  the  Creative  Unity. 


B.  IX.  PRETERNATURAL    BIRTHS.  487 

CHAP.  HI. 


SECTION   II. 

THE    SUBJECT   EURTHER    ILLUSTRATED. 

34.  Having  illustrated  the  preceding  orders,  we  now  come  to 
the  sixth  and  highest  order  of  preternatural  agency  in  the  pro- 
duction of  offspring  in  the  generative  work.  This  was  mani- 
fested in  John  the  Baptist,  whose  parents  "were  both  stricken  Luke,  i.  7, 
in  years,"  and  who  never  had  posterity;  and  were  then  past  '^''' 
producing  any  offspring,  after  the  coui'se  of  nature.  John  was 
evidently  the  highest  production  of  human  nature  that  ever  was 
or  could  be  brought  forth  by  the  natural  generative  work,  even 
preternaturally  influenced  in  the  highest  possible  degree ;  for  in 
this  case  it  appears  that  the  procreative  faculty  had  to  be  quick- 
ened into  life,  in  both  male  and  female ;  and  if  there  could  have 
been  any  higher  production,  it  must  have  taken  place  before  the 
production  of  the  Messiah. 

o5.  Yet  John  could  not  be  the  medium  of  the  kingdom  of  heaven  ;   See  Mm. 
for  the  ordinary  line  of  procreation  in  him  was  not  cut  off,  although  ^^'  ^'  ^^' 
he  was  preternaturally  produced.     The  degree  of  his  birth  and 
work,  was  the  immediate  precursor  of  the  Messiah  and  his  work. 
The    branch    of    human   nature    which    had    been    successively 
nourished,  and  thus  progressively  kept  growing  in  the  line  of  the 
promised  seed,  having  now  come  to  its  greatest  height  of  sub- 
sistence, by  the  diffusion  and  operation  of  the  creative  energy, 
brought  forth  the  proper  offspring  to  be  the  medium  between  the 
natural  and  heavenly  worlds — the  old  and  new  creation.     This 
was  Jesus,  the  so7i  of  man,  ihe  true  branch  of  righteousness ;  Jer.  xxiii. 
who  was  the  seventh  and  last,  for  he  was  the  transition  medium  ^• 
between  the  old   natural   creation,  and   the  new  and   heavenly 
creation  of  God. 

36.  This  fulfilled  the  prophetic  promise,  "There  shall  come  jsa.  xi.  i- 
forth  a  rod  out  of  the  stem  of  Jesse,  and   a  branch  shall  grow  ^• 

out  of  his  roots  :  and  the  Spirit  of  the  Lord  shall  rest  upon  him  ; 
the  spirit  of  wisdom  and  understanding,"  &c.  This  was  fulfilled 
at  his  baptism,  by  the  descent  of  the  Divine  Spirit  of  Christ  ^eeJohn.i. 
which  abode  upon  him.  Observe,  this  does  not  sig7iify  that  this 
branch  shall  be  produced  as  the  posterity  of  Jesse,  but  "shall 
come  forth  and  grow  out  of  his  roots;  "  a  peculiar  mode  of  ex- 
pression, which  evidently  must  signify  that  though  it  sprang  from 
the  roots  of  human  nature,  (the  line  of  Jesse  being  counted  the 
most  noble  line  of  the  race  of  man,)  yet  it  came  forth,  not  in  the 
natural  order  of  the  generative  work,  but  grew  and  came  forth 
by  creative  progression. 

37.  We  may  further  remark,  to  show  the  importance  of  this 
line  of  preternatural  births,  that  all  the  inspired  revelations  from 


488  ILLUSTRATION    OP  B.  IX. 

CHAP  III.  Grod,  to  form  a  new  era  for  the  progress  and  direction  of  man- 
kind  into  higher  and  higher  orders  of  perfection,  have  been  pro- 
duced through  the  line  of  the  agents  of  preternatural  births,  and 
such  offspring  and  their  descendants.  No  new  dispensation,  nor 
special  order  of  the  increasing  work  of  God,  up  to  the  coming  of 
Christ  in  the  so?i  of  man,  has  ever  come  in  any  other  line,  as  all 
scripture  and  history  attest. 

38.  Witness  the  revelations  to  the  Patriarchs — the  origin  of 
typical  Israel,  who  were  all  the  descendants  of  such  births;  and 
the  law  to  them  by  Moses,  and  through  them,  the  knowledge  of 
the  true  God,  and  of  the  moral  law,  have  been  maintained  and 
extended  to  all  nations.  And  above  all,  the  Divine  law  of 
eternal  life,  by  Jesus  Christ  was  revealed  through  him  who 
was  pre-eminently  bi'ought  forth  above  all  others,  by  the  opera- 
tive enei-gy  of  Divine  Power  and  Wisdom. 

89.  From  these  premises,  it  is  evident  that,  until  the  entrance 
of  the  Divine  Spirit  of  Christ  into  the  world,  through  his  pre- 
pared medium,  the  soil  of  man;  no  new  revelation  that  produced 
any  important  era  in  the  progressive  work  of  God,  ever  came  in 
any  line  but  the  aforesaid.  Por  there  was  no  appropriate  mediator 
in  the  world  in  which  the  Spirit  of  Divine  light  and  truth  could 
take  up  its  abode  in  a  sufficient  measure  to  effect  any  such  era. 

40.  Nearly  all  the  spiritual  knowledge  and  maxims  of  the 
moral  law  in  the  world,  may  be  traced  to  the  aforesaid  source. 
Hence  we  may  with  propriety  learn,  that  the  design  of  God  was, 
by  those  progressive  orders,  to  improve  and  concentrate  the 
elements  of  the  world  in  this  superior  line  or  branch,  until  it 
necessai'ily,  according  to  the  Divine  purpose,  brought  forth  its 
highest  fruit — the  medium  of  the  new  Creation,  which  would  be 

SeeHeb.      eternally  abiding.     This  is  the  "Anchor  of  hope,  both  sure  and 
^'"    '^  '     steadfast,"  to  the  true  Christian.     And  this  order  can  only  be 
found  in  the  elements  of  Christ,  manifested  through  the  afore- 
said medium. 

41.  It  is  evident,  from  the  Scriptures,  that  the  child  Jesus  was 
created  by  the  co-operative  influence  and  energy  of  the  same 
creative  Spirits  in  the  order  of  male  and  female,  that  created  the 
world  in  the  beginning,  and  who  formed  man  "  in  their  own 
image."  This  was  evidently  predicted  by  ancient  prophecy,  and  is 
the  universal  testimony  of  Scripture ;  and  the  manner  was  plainly 
declared  to  the  Virgin  Mary,  "The  Holy  Spirit  shall  come  upon 
thee,  and  the  power  of  the  Highest  shall  overshadow  thee ;  "  thus, 
by  the  united  co-operation  of  these  spiritual  powers,  the  child 
Jesus  was  formed  in  and  of  a  proper  earthly  medium ;  and  there- 
fore he  was  created  of  human  nature,  soul  and  body. 

42.  Thus  plainly  showing,  that  an  influx  of  the  creative  bear- 
ing spirit,  should  come  upon  her,  to  enable  her  to  conceive  and 
bear ;  and  the  power  of  life  from  the  originating  Spirit  of  the 


B.  IX. 


PRETERNATURAL    BIRTHS. 


489 


Creator  should  overshadow  her,  to  diffuse  and  implant  a  concen-  chap.  iir. 
tration,  or  seed  of  the  primary  element  of  offspring. 

43.  These  two  orders  of  supernatural  spirits  were  manifested 
as  the  creative  and  producing  powers  of  all  things  in  the  begin- 
ning.    For  the  moving,  (or  in  the  original)  brooding  Spirit,  and  Gen.  i. 
the  originating  Spirit,  are  distinctly  declared  as  bringing  forth  all 
things,  in  progressive  orders.      But  when  man  was  created,  it 

was  expressly  stated  that  he  was  "formed  of  the  dust  of  the 
ground." 

44.  That  is,  he  was  formed  of  the  elements  of  the  natural  world, 
spirit  and  matter,  as  they  then  were,  being  brought  to  that 
maturity  that  such  a  being  could  be  produced  of  their  substance. 
But  this  could  not  have  been  effected  until  those  natural  elements 
had  come  to  such  maturity  that  the  world  could  bring  forth,  by 
creative  energy  its  highest  natural  jjroduction  in  the  primary 
order  of  creation.  This  is  evident,  from  man  being  the  last 
natural  production  brought  forth. 

45.  As  Adam  was  "a  figure  of  him  that  was  to  come,"  in  the 
nature  and  order  of  his  creation,  therefore,  from  this  similitude 
it  is  evident  that  Jesus,  the  Head  of  that  superior  creation,  of 
which  the  natural  was  only  a  figure,  could  not,  consistently  with 
creative  order,  have  been  produced  by  the  energy  of  the  Divine 
Spirits,  from  and  of  the  living  elements  of  human  nature,  until  that 
nature  had  come  to  such  maturity,  that  it  could  of  its  substance, 
produce  its  highest  possible  fruit.  Nay,  until  the  noblest  branch  of 
human  nature,  had  risen  to  the  utmost  height  of  its  powers  and 
properties,  that  was  possible  in  the  natural  order,  this  produc- 
tion could  not  be  effected. 

46.  But,  when  that  growth  was  attained,  then,  by  Divine 
Agency,  the  elemental  seeds  could  be,  and  were  gathered  and 
concentrated  in  that  virgin  medium,  who  was  of  the  highest 

order  in  the  preternatural  line  of  natural  offspring,  *  and  through   *SeeApo- 
her,  this   seed  was  nourished  by  the  natural   elements  in  like  Testament. 
manner  as  in  the  ordinary  course  of  physical  production,  and  was 
thereby  brought  forth  a  living  being. 

47.  Hence,  Jesus  was  formed  of  all  the  elements  and  proper- 
ties of  human  nature  ;  but  in  the  high  order,  as  to  subsistence  and 
qualities,  in  which  his  mother  stood.  He  therefore  must  have 
inherited  all  the  subsistent  powers  and  propensities  of  human 
nature  in  their  highest  degree.  But  not  those  low  grovelling 
passions,  which  defile  the  ordinary  state  of  the  jlesh^  and  are  no  See  Jwie. 
constitutent  part  of  man,  but  are  engendered  by  pernicious  ■verses?,  8. 
and  polluted  habits ;  for  these,  whatever  might  have  been  his 
temptations,  he  always  abstained  from. 

48.  In  the  primary  creation  of  man,  there  was  a  breath,  or 
element  of  life;  that  is  a  spirit  air,*  from  the  Spirit  and  dual 

*  This  the  original  word  spirit  signifies. 
32 


490  ILLUSTRATION    OP  B.  IX. 

CHAP. III.  order  of  his  Creator,  broatlicd  or  inspired  into  his  soul,  which, 
when  he  grew  into  its  life,  made  the  natural  father  of  the  race 
of  man,  an  intellectual,  rational  being.  This,  no  other  ayiimal  crea- 
ture ever  possessed.  This  was  the  meaning  of  man's  becoming 
a  living  soul ;  for  he  was  thereby  joined  to  an  emanation  from 
the  next  order  above,  and  knew  Grod  and  a  future  state. 

49.  So  also,  after  this  similitude,  Jesus,  the  Father  of  the 
spiritual  race  of  man,  had  the  living  element  or  breath  of  life, 
from  the  supernatural  order  of  his  Creator,  breathed  or  inspired 
into  his  living  soul ;  and,  by  his  obedience,  this  was  continually 
infused  in  the  same  manner,  which  made  him  a  heavenly  and 
Divine  man,  in  the  very  image  and  subsistent  likeness  of  the 
Divine  Christ,  which  no  other  being  ever  was  before  him  ;  but 
not  until  by  his  own  free  agency  he  grew  into  its  real  life,  and 
came  to  maturity  in  the  Divine  powers  thus  infused.  In  the  same 
manner  Jesus  Christ  infused  his  living  elements  into  his  disciples. 

Mat,  X.  1.  when  he  sent  them  forth  to  preach,  and  gave  them  power 
over  unclean  spirits,  and  to  heal  all  manner  of  sickness  and 
disease,  and    especially  when  he  breathed  on  them,    and    said, 

John, XX.      "  Receive  ye  the  Holy  Spirit,"  and  enabled  them  to  infuse  the 

22-  same  life. 

50.  Nevertheless,  the  words  of  the  angel  to  the  Virgin  Mary, 
do  not  signify  that  the  child  Jesus  was  created  by  the  immediate 
operation  of  the  Eternal  Parentage.  But  there  were  two  cor- 
responding spirits  distinctly  declared  as  operating  in  his  produc- 
tion, through  the  Virgin,  without  any  co-operation  of  man : 
namely  :  the  spirit  that  came  upon  her,  and  enabled  her  to  re- 
ceive by  a  spiritual  infusion  the  germinal  seed  or  life  of  human 
nature.  This  spirit  evidently  operated  in  the  female  order, 
therefore  must  be  a  mother  spirit.  And  the  spirit  poiver,  which 
overshadowed  her,  must  be  in  the  male  order,  hence  was  evident- 
ly vl  father  spirit. 

51.  But  it  was  not  declared  that  the  Highest,  but  the  poiver 
of  the  Highest  should  overshadow  the  Virgin.  Neither  was  it 
said  that  Eternal  Wisdom  or  the  Eternal  Mother  came  upon  her, 
though  both  emanated  from  the  Creative  Unity,  and  dispensed 
creative  power  and  life,  but  not  immediate,  but  mediately,  dif- 
fused through  proper  spirit  agents.  Doubtless  the  Angel  or  su- 
pernatural messenger  was  the  agency  to  administer  this  creative 
power,  according  to  the  will  of  God ;  for  it  is  expressly  said  that 
"His  angel  was  sent,"  &c. 

52.  Therefore  he  could  dispense  this  life-giving  power,  in  like 
manner  as  Jesus  and  his  Apostles  dispensed  the  life-giving  power 
of  the  Holy  Spirit;  and  as  the  power  of  God  and  divinely  ope- 
rating life  has  been  often  administered  by  visible  agency  ;  as  is 
abundantly  attested  in  the  Scripture,  and  by  many  other  witnesses. 
Also  many  times  miraculously  operating  powers  are  administered 


B.  IX.  PRETERNATURAL    BIRTHS.  491 

wholly   by  invisible  agency  to  human  beings,  in  diversities  of  chap.  in. 
operations  and  gifts,  by  the  same  Spirit."  TcoiTldr 

53.  Among  those  various  gifts,  the  gifts  of  healing  are  evi- 
dently of  the  same  order  as  that  creative  power  by  which  man 
was  first  brought  into  living  existence.  For  this  power  has  been 
dispensed  to  such  a  degree  as  to  raise  the  dead  to  life  ;  i.e.  to  call 

back  the  departed  soul  into  a  dead  body,  and  thus  bring  it  to  life.  Kings,  xvii. 
Then,  is  it  not  reasonable  to  believe  that  the  power  that  could  eJ'pi'aces^''" 
raise  the  dead  to  life,  could  as  easily  bring  forth,  through  a  pro- 
per medium,  a  living  being,  composed  of  the  elements  of  human 
nature  ?  Certainly  the  former  appears  fully  equal  to  the  power 
of  creating  a  new  being  through  the  proper  living  medium  of 
human  life,  where  the  Divine  energy  was  dispensed  for  that 
purpose. 

54.  Therefore,  we  may  sec  that,  as  Jesus  was  the  agent  to 
dispense  the    power    to  raise  the  dead  to  life,  including  one  Mat.  iii.  o. 
"  who  had  lain  four  days  in  the  grave,"  through  the  reanimation  See  John, 
of  their  souls  by  the  power  of  Christ,  it  is  equally  consistent  to  cu.  xi.&c. 
believe,  that  the  same  Spirit  could  and  did,  through  appropriate 
agency,  bring  him,  soul  and  body,  into  natural  being  and  life, 

to  subserve  the  purpose  of  Eternal  Wisdom,  in  beginning 
thereby  the  new  and  higher  order  of  creation.  Thus  it  appears 
evident  that  the  foregoing  premises,  so  far  from  contravening  the 
laws,  or  rather  the  principles,  implanted  in  nature  by  the  Crea- 
tive Unity,  are  the  progressive  unfolding  of  the  same,  and 
thereby  effect  the  ultimate  purpose  for  which  they  were  given. 

55.  But  it  should  be  considered  that  no  order  nor  production 
in  the  creation  was  perfected  at  once,  but  began  small,  like  a 
seed,  and  increased  to  its  ultimate,  by  growing  in  progressive 
stages,  and  must  be  governed  by  laws  and  acting  powers  accord- 
ing to  the  present  stage  of  successive  growth,  all  being  directed 
by  invisible  power,  to  promote  and  effect  the  ultimate  designs  of  the 
Creator.  Therefore  man  is  utterly  incapable  of  deciding  what  the 
principles  of  creation  can  or  will  ultimately  produce,  any  faster 
than  as  they  are  manifested.  All  must  rationally  admit  that  the 
first  man  could  have  no  other  origin  than  to  be  brought  forth  by 
a  spiritual  agency,  through  the  medium  of  the  earth,  and  was 
formed  of  its  properties  by  invisible  power. 

56.  Thus,  if  supernatural  agency  could  create  the  first  father 
of  the  natural  creation  of  man,  through  the  medium  of  the  inani- 
mate earth,  and  make  him  of  its  properties,  it  must  be  a  great 
ahsurdlty  to  deny  that  the  same  Creative  Agency  could  form 
that  man  who  became  the  first  Father  on  earth  of  the  new  and 
spiritual  creation  of  man,  through  the  medium  and  of  the  natural 
substance  brought  forth  by  a  living  woman.     Hence   St.    Paul 

says,  "  He  was  made  of  a  woman,  made  under  the  law."     By  Gai.iv,4. 
this  means,  Divine  Wisdom  plainly  manifested  that  here  ended 


492  ILLUSTEATION   OP  B.  IX. 

CHAP.  in.  tlie  progressive  increase  in  the  generative  order,  and  that  the  re- 
'  generative  order  began  in  the  man  Jesus. 

57.  For,  as  the  ordinary  generative  work  of  natural  life  ceased 
in  the  production  of  Jesus,  and  was  cut  oiF  entirely  in  him,  by 
the  regenerative  life,  thereby  the  regenerative  elements  and 
life  were  implanted  in  human  nature.  Therefore,  all  who 
receive  and  are  led  by  his  Spirit  and  Divine  elements,  must  cease 
from  the  generative  work  and  life,  and  thus  rise  by  the  regenera- 
tive work,  into  the  life  of  the  heavenly  creation.     And  they  will 

ix!  34^35!  thereby  become  "as  the  angels  of  (rod  in  heaven."     Such  are 
truly  "the  children  of  God."     This  is  the  true  resurrection. 

58.  According  to  Josephus  and  other  ancient  records,  the  suc- 
cessive production  of  preternatural  births,  in  the  chosen  line,  as 
has  been  stated,  were  so  well  known  and  so  fully  attested,  that  it 
was  the  general  belief  of  the  ancients,  that  such  births  had  many 
times  taken  place ;  though  some  of  them  were  fabulous ;  yet  all 
were  doubtless  founded  on  these  facts.  And  the  prophetic  pre- 
dictions were  so  plain  on  the  birth  of  the  Messiah,  as  to  make  it 
the  established  expectation  of  all  Jewish  people,  nearly  or  quite 
universally,  that  he  would  be  born  of  a  virgin  and  supernaturally 
formed  without  the  co-operation  of  man :  and  this  is  their  expec- 
tation to  this  day. 

59.  And  that  it  was  the  general,  if  not  universal,  testimony  of 
all  the  Christians  of  the  early  ages,  that  Jesus  was  so  brought 
forth,  is  fully  attested,  not  only  by  the  Scriptures,  but  also  by 
all  their  authentic  writings  of  those  times.  Also  this  sentiment 
of  the  Christians  is  confirmed  by  all  the  authentic  writings  of 
several  of  the  earliest  centuries,  whether  friend  or  foe,  whether 
Christian,  Gentile,  or  Mahometan.  And  it  is  likewise  attested, 
by  tradition,  among  all  orders  of  people.  There  is  no  historical 
event  that  we  know  of,  which  is  supported  by  such  a  mass  of 
uniform  testimony  of  all  kinds.* 

60.  There  are  passages  of  Scripture  that  may  appear  to  some 
to  support  the  sentiment  that  Jesus  was  the  original  Christ,  the 
first  begotten  Son  of  God.     But  these  are  of  a  mixed  character ; 

•  In  agreement  with,  and  corroboration  of,  the  above,  it  may  be.proper  here  to 
state,  that  the  history  of  the  different  sects  into  which  the  Christian  Church  was 
divided,  during  the  first  three  or  four  centuries,  testifies,  that  those  of  them  who 
lived  the  purest  lives,  (i.e.  who  renounced  matrimon5yand  all  carnal  indulgences, 
and  kept  themselves  separate  from  the  governments  of  nie  world,  as  the  Gnostics, 
Nazarcnes,  &c.,  all  of  whom  lived  and  died  without  hearing  or  even  thinking  of 
the  doctrine  of  the  Trinity,)  although  not  perfect  in  their  knowledge  of  all  that 
pertained  to  Jesus  Christ  and  his  Gospel,  held  that  Jesus  was  born  of  a  virgin; 
and  that  Christ,  the  everlasting  Son  of  God,  was  a  distinct  personal  being,  mysteri- 
ously united  to  Jesus.  The  Tatianists,  Valentinians,  and  Ccrinthus  and  his  fol- 
lowers, and  others,  held  that  Christ,  the  Divine  Son  of  God,  descended  from  heaven, 
at  the  baptism  of  Jesus  by  John  in  Jordan,  and  that  then  and  there  the  union  took 
place.  And  not  one  of  all  the  sects  believed  in  the  resurrection  of  the  body.  The 
Nazarenes  and  Gnostics  rose  about  the  time  of  the  Apostles,  and  must  therefore 
have  known  the  primitive  faith  of  the  Church.  Their  sentiments  have  been  handed 
down  in  a  direct  line. 


B.  IX. 


PRETERNATURAL  BIRTHS. 


493 


CHAP.  III. 


1  Cor.  xiii. 
9,  10. 


*  See  Isa. 
ix.  6,  &  1 
Cor.  viii.  6. 


John.  xvii. 
5,  24. 

Heb.i.  1,2. 

vs.  8,  10. 


i.  15, 


the  distinction  is  not  made  between  the  manifester,  and  the 
manifested.  But  upon  the  ground  that  they  "  knew  in  part,  and 
prophesied  in  part,  and  when  that  which  is  perfect  is  come,  that 
which  is  in  part  shall  be  done  away."  These  all  may  be  rendered 
consistent  with  the  tenet,  that  Jesus  was  the  manifester ;  that  i.s 
the  mediator,  through  whom  the  Divine  Spirit  of  the  original 
Christ,  (to  us  *)  the  first  begotten  Son  of  God,  and  the  primitive 
medium  of  all  his  works  was  manifested. 

61.  But  on  the  other  hand,  there  are  many  passages  that  are 
direct  and  positive,  which,  consistent  with  language,  must  be 
construed  in  such  a  manner  as  to  declare  the  pre-existence  of  the 
primitive  Son  of  God,  "before  the  world  was,"  and  who  was 
beloved  "before  the  foundation  of  the  world."  Such  as.  First, 
"  God  has  in  these  last  days  spoken  unto  us  by  his  Son,  whom  he 
hath  ordained  Heir  of  all  things ;  by  whom  also  he  made  the 
worlds."  Second,  And  of  the  same  Son  it  is  said  "And  thou 
Lord  in  the  beginning,  hath  laid  the  foundations  of  the  earth ; 
and  the  heavens  are  the  work  of  thine  hands." 

62.  Third,  Again,  of  the  Son  by  the  inspired  Apostle  it  is 
said,  "Who  is  the  image  of  the  invisible  God,  the  first  born  of 
every  creature.  For  by  him  were  all  things  created,  that  are  in 
heaven,  and  that  are  in  earth,  visible  and  invisible,  whether 
they  be  thrones,  or  dominions,  or  principalities,  or  powers  :  all  things 
were  created  by  him,  and  for  him."  The  Prophets  spake  by  the 
Spirit  of  Christ  many  ages  before  Jesus  was  born. 

63.  No  one  of  these  texts  can,  with  any  propriety,  be  applied  to 
Jesus  the  So?i  of  man;  for  he  "was  made  a  little  lower  than 
the  angels  for  the  suffering  of  death."  Therefore  this  could 
not  possibly  apply  to  the  Divine  Son  of  God,  who  was  the  Agent 
of  creating  all  things  in  the  beginning,  and  "  who  was 
before  all  things,"  and  the  Head  over  all  thiiigs  ;  for  he  (Jesus) 
"  was  made  lower  than  the  angels,"  not  before,  but  long  after 
an  "  innumerable  multitude  "  of  them,  and  untold  millions  of 
men  were  created. t 

64.  But  it  is  perfectly  consistent  to  consider  that,  in  these 
texts,  an  allusion  is  conjointly  made  to  Jesus  as  the  medium,  or 
manifester,  through  whom  the  Divine  Son,  the  first  Anointed  in 
heaven,  was  revealed  on  earth,  and  manifested  by  his  Spirit  as 
man  ;  and  by  whose  anointing  life  Jesus  was  brought  forth  in, 
the  first  Anointed,  or  Christ,  in  the  human  race,  and  the  first  born 
of  the  new  and  spritual  race,  or  Church.  Therefore,  Jesus  was 
the  manifester ,  and  the  Divine  Christ  the  manifested,  with  creative 

pdwer  and  energy,  to  make  all  things  new  in  the  heavenly  order.  2  Pet.  iii.is 

\  "When  tlie  foundations  of  the  earth  were  laid,  the  morning  stars  and  Sons  of 
God  sang  together  and  shouted  for  joy."  These  must  have  been  spiritual  beings, 
that  then  existed,  and  doubtless  were  in  the  order  of  female  as  well  as  male  ;  and 
of  the  primeval  and  highest  order  of  that  innumerable  multitude  of  angels.  See 
Job,  xxxviii.  4,  7. 


See  1  Pet.i, 
11,  &  many 
ortier  simi- 
lar texts. 
Heb.  ii.  2, 
3. 


See  2  Es- 
dras,  vi.  3. 


See  1  Cor. 
xii.  12. 


494  ILLUSTRATION    OF,    &C.  B.  IX. 

CHAP.  iir.  G5.  And  of  the  ehiklren  of  this  new  creation,  in  the  elements 
of  Christ,  Jesus  becoming  the  immediate  oifspring,  (when  rightly 
understood,)  is  not  improperly  called  by  his  na?7ie,  any  more  than 
a  son  is  improprely  called  by  the  surname  of  his  father.  And  we 
may  consistently  sec  that  he  often  spake  in  that  name,  but  never 
called  himself  the  Son  of  God  till  after  he  was  divinely  anointed, 
and  thus  became  so,  by  the  Christ  birth. 

06.  Therefore  he  was  the  prepared  medium  through  which  the 
spirit  of  Christ  was  planted  in  the  world.  When  this  seed  had 
thus  taken  root  in  the  elements  of  human  nature,  it  never  could 
be  rooted  out ;  but  being  nourished  by  special  revelations,  in  higher 
and  higher  degrees,  which  progressively  brought  forth  more  and 
more  co-operative  agents  in  the  female  line,  it  continued  to 
germinate  and  take  deeper  and  deeper  root,  until  it  brought  forth 
the  manifestation  of  Christ  in  the  female  order,  through  a  chosen 
vessel  who  was  redeemed  from  the  strongest  bands  of  a  carnal 
nature.  This  completed  the  manhood  of  the  spiritual  Parentage 
of  all  the  children  of  the  regeneration ;  for  thereby  all  souls, 
whether  male  or  female,  may  be  redeemed  from  the  strongest 
bands  of  their  carnal  nature,  and  be  born  into  the  heavenly 
nature  of  eternal  life.* 

67.  Thus  the  completed  order  of  Christ,  revealed  as  J7iale  and 
female,  according  to  the  order  of  Deity,  brought  to  its  con- 
summation the  manifestation  and  design  of  that  unity  of  beings 
in  the  creation  of  Grod,  as  male  and  female,  which  had  descended 
in  a  direct  line,  by  revelation  and  creative  power,  from  those  celes- 
tial spirits  who  existed  before  the  earth  was.  For,  "when  the 
foundations  of  the  earth  were  laid,  the  morning  stars  sang 
together,  and  all  the  sons  of  God  shouted  for  joy.  These  must 
have  been  spiritual  beings  who  then  existed  in  the  image  and 
likeness  of  God,  and  therefore  in  the  order  of  male  and  female, 
which  is  further  manifested  by  their  diilerent  manner  of  exercise, 
shouting  as  appropriate  to  males,  and  singing  to  females.  Hence 
they  were  evidently  the  prototypes  of  the  human  race  ;  and  in 
their  image  and  likeness,  man,  as  male  and  female,  in  a  medial 
line,  is  descended. 

N.  B.  As  a  corroboration  of  the  sentiments  contained  in  this  work,  respecting 
the  Parentage  and  manifestation  of  Christ  in  the  order  of  male  and  female,  the 
reader  may  examine  Dunlavy's  Manifesto,  2nd  edition,  particularly  last  page, 
(486.) 

*  It  is  worthy  of  special  notice,  that  Jane  Wardley  was  the  first  agent  in  the 
spirit  of  that  revival  work,  by  which  Ann  Lee  was  baptized,  prepared  and  divinely 
anointed  for  her  mission;  therefore  this  was  evidently  the  spirit  of  John  the  Bap- 
tist, or  "Elias,'^  operating  in  the  female  line,  to  prepare  the  way  for  the  second 
appearing  of  Clirist  in  the  order  of  the  female.  Wc  may  further  remark,  that  in 
the  latter  part  of  the  seventeenth  century,  the  aforesaid  work  was  preceded  by  tho 
revelations  of  one  Jane  Leads,  a  Prophetess,  (in  England,)  who  plainly  foretold  the 
future  manifestation  of  the  ' '  Bride  of  the  Lamb  '•''  in  a  woman,  ' '  over  whom  virgin 
Wisdom  should  draw  her  spotless  veil  of  purity,  expressly  to  personate  herself." 
Thus  was  brought  forth  a  harbinger  of  that  preparatory  woi'k,  which  ushered  in 
the  fulfilment  of  this  remarkable  revelation. 


B.  IX. 


THE    COMING    OP    CHRIST,    &C. 


495 


CHAPTEU  IV. 


THE    COMING    OP    CHRIST    A    SPIRITUAL    AVORK. 


Coming  has  a  two-fold  sifrnification :  First,  when  any  thing  is 
brought  forth  in  the  order  of  the  visible  creation,  it  is  said  to 
covie.  In  this  sense,  every  thing  that  has  life,  is  paid  to  come 
into  the  world.  Second,  when  anything  removes  from  one  place 
to  another,  it  is  said  to  come  to  that  place  to  which  it  removes. 

2.  In  this  sense,  created  visible  objects  move  to  and  frO;  in 
relation  to  each  other,  and  can  only  exist  in  one  place  at  one  and 
the  same  time ;  whereas  in  the  former  sense,  an  object  may 
come,  and  exist  in  a  thousand  places,  at  one  and  the  same  time ; 
as  is  plain  from  the  coming  of  the  day,  the  summer,  or  the  har- 
vest. Christ  is  not  only  a  spiritual  being,  but  there  also  exists 
an  element  which  is  the  true  anointing,  the  spirit  and  power  of 
salvation  called  Christ,  and  this  will  be  the  manifestation  of  God, 
in  the  flesh,  to  man,  until  the  work  of  redemption  is  completed. 

3.  Hence  the  figures  that  are  used  to  describe  his  coming: 
"  Behold  the  day  cometh,  thai  shall  burn  as  an  oven. — Ye  know 
that  summer  is  nigh. — Saij  not  ye,  there  are  yet  four  months, 
and  then  comeih  harvest? — TJie  harvest  is  the  end  of  the  world. 
The  end  is  come  upon  the  Jour  corners  of  the  ivorld. — O71  xchom 
the  ends  of  the  loorld  are  come." 

4.  Then,  as  the  coming  of  Christ  is  compared  to  the  day,  the 
summer,  and  the  harvest,  and  every  one  knows  that  ^uoh  things 
in  nature,  arc  not  material  bodies,  that  go  from  place  to  place; 
therefore  it  is  evident  that  they  must  be  grossly  mistaken,  who 
look  for  Christ  to  come  into  the  world  from  some  other  part  of 
space,  in  some  external  form  or  bodily  appearance. 

5.  But,  as  the  day  is  brought  forth  in  its  order,  and  succeeds 
the  night,  in  the  revolution  of  things  ;  and  as  summer  and  harvest 
succeed  the  fall  and  fruitless  winter,  in  the  order  of  the  seasons ; 
so  is  the  coming  of  the  Son  of  man,  and  the  entering  in  of  that 
Divine  influence  which  shall  make  an  end  of  sin,  and  establish 
everlasting  righteousness.  Such  is  the  nature  of  Christ's  coming, 
from  which  the  manner  of  it  may  be  clearly  understood. 

6.  To  illustrate  this  subject  more  clearly,  it  may  be  proper  to 
observe,  a  little  further,  the  analogy  between  the  first  and  second 
Adam.  Each  was  created  in  his  order  by  the  Word,  and  the 
difference  lay  in  the  nature  and  quality  of  the  second  causes, 
through  which  they  were  brought  into  being,  and  revealed.  The 
natural  heavens  and  earth  existed  before  the  first  man,  and  out 
of  the  heavens  and  earth  he  was  created,  a  body  and  soul  united, 


CHAP.  IV. 


Col.  i.  2,  7. 
8ee  1  Tim. 
iu.  IG. 


Mai.  iv.  2. 
Mat.  xxiv. 
3-2.      Johii, 
iv.  35. 
Kze.  vii.  2. 
ICor.x.ll. 


49G  THE    COMING    OF    CHRIST  B.  IX. 

CHAP.  IV.  "vvhich  constituted  the  heavens  and  the  earth  in  the  highest,  and 

most  refined  sense  then  existing, 
jas. iii.  15,       7.  And  although  man,  by  his  fall,  became  '■'■earthly,  sensual, 
^^'  and  devilish,^''  and  was  said  to  be  flesh,  because  the  flesh,  which 

was  his  animal  part,  reigned  over  his  living  soul,  which  was  an 
emanation  from  heaven,  in  and  by  which  he  could  hold  any  degree 
of  communion  with  Grod ;  yet  the  heavens  and  the  earth,  as  mani- 
fested in  oiian,  the  most  noble  and  refined  part  of  the  natural 
creation,  continued  as  they  were,  through  all  generations,  until  the 
new  creation  began. 

8.  And,  as  man  in  his  first  or  natural  creation,  was  superior  to 
the  first  visible  heavens  and  earth ;  so  it  could  not  be  out  of  the 
first,  but  out  of  that  which  was  more  perfect  and  noble,  that  the 
new  creation  could,  in  the  true  order  of  things,  come  forth. 

9.  And  therefore,  all  that  is  said  by  the  Prophets,  concerning 
the  heavens  and  the  earth,  and  the  great  confusion  in  both,  at 
the  coming  of  Christ,  is  not  to  be  understood  as  particularly 
applying  to  the  first  heavens  and  earth,  which  existed  before  man 
was  created ;  but  as  relating  in  substance  to  the  soul  and  body 
of  man,  which  is  heaven  and  earth,  in  the  highest  sense,  pertain- 
ing to  the  natural  creation. 

10.  And  as  Jesus,  the  Son  of  man  descended  from  the  line  of 
the  first  Adam,  and  was  the  completion  of  the  natural  man,  in 
whom  human  nature  came  to  its  height,  he  was  destined,  ulti- 
mately to  ascend,  in  glory  and  dignity,  above  the  natural  earthly 
generative  order,  called  the  old  creation.  So  in  human  nature, 
or  in  the  souls  and  bodies  of  mankind,  all  those  things  were  to 
be  finally  accomplished,  to  prepare  the  way  for  the  coming  of 
Christ,  which  were  spoken  of  concerning  the  heavens  and  the 
earth.  Such  as,  '^  I  will  shalce  the  heavens  and  the  earth.  The 
heavens  being  on  fire  shall  be  dissolved,  and  the  elements  shall 
melt  ivith  fervent  heat.'''' 

11.  And,  as  both  the  old  and  the  new  creations,  were  by  the 
energy  of  the  Word,  it  will  be  proper  to  notice  more  particularly 
what  that  Woi'd  is.  A  word  translated  from  one  language  to 
another,  is  liable  to  be  corrupted ;  but  God  is  of  one  mind  and 
who  can  turn  him  ?  and  the  Word  of  Grod  is  simply  his  purpose  or 
will,  revealed  and  made  known  in  the  co-operations  of  certain 
causes,  the  efi"ect  of  which  is  properly  his  work. 

12.  Then,  however  the  Word  of  God  may  be  expressed  in 
different  languages,  the  sense  is  unchangeably  the  same  in  all. 
And  however  difi'erent  it  may  be  expressed  in  Hebrew,  Grreek, 
or  Latin,  or  any  other  language,  in  plain  English,  from  first  to 
last,  it  is.  Let — not  to  hinder,  but,  Let  it  be,  in  the  mind  or 
purpose  of  Grod,  and  it  was  or  came  to  pass  accordingly.  This 
will  appear  evident  to  be  the  Word,  from  the  beginning  of 
Genesis  to  the  end  of  Revelations.     A  few  examples  may  suffice. 


B.  IX.  A    SPIRITUAL    WORK.  497 

13.  God  said,  Let  there  be  light,  and  there  was  light ;  Let  chap,  iv. 
there  he  a  firmament,  and  it  was  so;  Let  the  waters  be  gathered  Gen.  i. 
together,  and  Let  the  dry  land  appear,  and  it  was  so ;  Let  the 

earth  bring  forth  grass,  and  it  was  so;  Let  the  waters  bring 
forth — Let  the  earth  bring  forth  the  living  creatures,  and  it  was 
so;  Let  us  make  man,  so  Grod  created  man. 

14.  Here  we  see  the  Word,  according  to  its  operation  on 
things  natural.  Thus  the  worlds  were  framed  by  the  Word  of 
God ;  and  man  constituted  the  world  in  its  highest  sense.  Hence 
Peter,  speaking  of  the  heavens  and  the  earth,  that  were  in  the 

time  of  Noah,  says,  "  The  world  that  then  was,  being  overjlowed  2Pet.  iii.  6, 
with  water,  perished :  But  the  heavens  and  the  earth  which  are  '''  ^^• 
now,  by  the  same   Word  are  kept  in  store,  reserved  unto  fire 
against  the  day  of  judgment,  and    perdition  of  ungodly  men. 
When  the  heavens  being  on  tire  shall  be  dissolved." 

15.  Observe,  it  was  not  the  first  heavens  and  earth,  or  first 
natural  world,  that  perished  by  water ;  for  this  was  all  very 
good,  and  had  never  committed  any  ofl"ence  against  the  Creator; 
while  the  earth  remaineth,  seed  time  and  harvest,  cold  and  heat, 
summer  and  winter,  day  and  night,  shall  not  cease. 

16.  But  it  was  the  world  of  the  ungodly  who  perished,  the 
heavens  and  the  earth  that  then  were ;  and  by  the  same  Word 
the  heavens  and  earth  were  kept  in  store,  reserved  unto  the  day 
of  judgment,  and  perdition  of  ungodly  men.  Therefore  said 
Jesus  Christ :  For  judgment  am  I  come  into  the  loorld. 

17.  And  how  did  he  come  into  the  world  for  judgment  ?  It 
was  by  the  energy  of  the  same  Wo7-d,  operating  in  and  upon  the 
heavens  and  the  earth,  or  world,  which  had  not  come  into  the 
work  of  the  new  creation ;  that  is,  pertaining  to  the  human  soul 

and  body,  to  arraign  man  before  this  superior  light.     When  the  .Tohn,iii.  15, 

fulness  of  time  was  come,  God    sent  forth  his  Word   through  ^^• 

which  the  Son  of  man  was  brought  forth  by  means  of  a  woman. 

Mary  said  unto  the  angel.  Behold  the  handmaid  of  the  Lord,  Be 

it,  or  Let  it  be,  unto  me  according  to  thy  Word :  and  it  ivas  so.  Luke,  i.  33. 

18.  And  the  Word  of  God  grew  and  multiplied :  which  is  the 
Word  of  faith.  And  as  many  as  received  the  Word,  to  them 
gave  he  power  to  become  the  sons  of  God ;  who  became  such, 
not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man, 
but  of  God.     And  hence  the  Word  became  flesh,  or  rather  the 

Word  was  manifested  in  the  flesh;  *  and  the  Word  was.  Let  it  be,   *  original, 
and  God  divided  the  flesh  from  the  Spirit,  and  the  flesh  he  called  •'^°'^"'  i- 
flesh,  and  the  Spirit  he  called  Spirit:  and  it  was  so. 

19.  Now  the  Lord  is  thai  Spirit :  Because  ye  are  sons,  God  n. 
hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts.     Hereby  ^of'^'^ 
we  know  that  he  abideth  in  us,  by  the  Spirit  which  he  hath  given  24. 

us.  Hence  it  is  truly  and  properly  expressed :  The  Spirit  dwelt 
in  us,  "  and  we  beheld  his  glory,  (not  the  glory  of  the  flesh,  but 


498 


THE    COMING    OP    CHRIST 


B.  IX. 


CHAP.  IV. 


Mat  xvi. 
24.xix.  13. 


Rev.  xxii 
11,  17. 


Luke,  xxi. 
2J-27. 


I.uke 
21. 

,  xvii. 

Mat. 
27. 

xxiv. 

Mai. 

iv.  2. 

of  tlie  Spirit,)  the  glory  as  of  the  only  begotten  of  the  Father, 
full  of  grace  and  truth," 

20,  And  as  the  sons  of  God  did  not  come  forth  of  the  flesh,  but 
of  the  Spirit,  therefore  the  Word  was,  to  take  up  a  cross  against 
the  flesh,  by  which  the  flesh  was  divided  from  the  Spirit.  Hence 
said  Jesus,  Let  him  deny  himself,  and  take  up  his  cross,  and 
follow  me.  He  that  is  able  to  receive  it.  Let  him  receive  it :  and 
it  zvas  so. 

21,  This  was  the  Word  of  liberty,  under  which  every  thing 
might  act  out  its  own  disposition,  without  being  obstructed  by  any 
arbitrary  or  opposite  power.  And  thus,  while  the  Word  opened 
the  prison  doors  for  souls  that  were  bound  by  the  flesh,  it  afforded 
equal  liberty  to  those  who  loved  those  fetters  of  death,  to  con- 
tinue in  darkness  under  the  bondage  of  sin, 

22,  And  so  it  continues,  equal  liberty  on  both  sides,  even 
until  the  last  vision  of  the  second  appearing  of  Christ,  And 
here  the  Word  is  the  same  that  it  was  in  the  beginning  :  "  He 
that  is  unjust,  (or  chooses  to  be  unjust)  Let  him  be  unjust  still; 
he  which  is  filthy,  Let  him  be  filthy  ;  he  that  is  righteous,  Let 
him  be  righteous  ;  and  he  that  is  holy.  Let  him  be  holy.  And 
the  Spirit  and  the  Bride  say.  Come,  And  Let  him  that  heareth, 
say,  come.  And  Let  him  that  is  athirst,  come.  And  whosoever 
will.  Let  him  take  the  water  of  life  freely." 

28.  From  all  which  it  is  evident  that  the  coming  of  Christ  was, 
and  is,  in  man.  And  although  the  heavens  and  earth  in  human 
nature  shall  be  shaken  and  set  in  commotion  by  his  coming,  and 
all  the  false  systems  and  institutions  of  man  will  be  eventually 
shaken  and  broken  to  pieces  ;  yet  all  that  is  finally  to  be  wrought 
or  accomplished  by  his  coming,  is  simply  to  be  efi"ected  through 
such  a  Divine  agency  of  the  Word  as  affords  the  soul  liberty  and 
power  to  act  according  to  the  light  and  revelation  of  God, 
therein  manifested. 

24.  And  hence  the  kingdom  of  God  cometh  not  by  observa- 
tion. Neither  shall  they  say  Lo  here  !  or  lo  there  !  for  the  king- 
dom of  heaven  is  within  you,  or  among  you.  For  as  the  shining 
light,  [Gr.  ae^oL'rry],]  or  hright7icss  [alluding  to  the  dawning  of 
the  day  and  the  rising  of  the  sun]  cometh  out  of  the  east,  and 
shineth  even  unto  the  loest ;  so  shall  also  the  coming  of  the  So7i 
of  man  he* 

25.  Thus  the  prophet  Malachi :  "  Unto  you  that  fear  my 
name  shall  the  Sun  of  righteousness  arise,  with  healing  in  his 
wings."  And  St.  Paul :  At  the  coming  of  our  Lord  Jesus  Christ 
with  all  his  saints  ;  he  shall  come  to  be  glorified  in  his  saints. 
And  Jude:  Behold  the  Lord  cometh  in  ten  thousand  of  his  saints. 

*  This  is  improperly  translated  "lightninj;,"  for  there  is  no  general  principle  by 
which  lightning  comes  out  of  the  east,  but  it  as  often  comes  out  of  the  west,  and 
never  shines  many  miles.  Hence,  as  we  have  rendered  it,  the  text  is  more  original 
and  consistent. 


B.  IX. 


A   SPIRITUAL   WORK. 


499 


26.  Hence  the  saints  are  compared  to  clouds.  Then  shall 
they  see  the  son  of  man  coming  in  a  cloud  :  They  shall  see  the 
Son  of  man  coming  in  the  clouds  of  heaven  :  We  shall  be  caught 
up  together  in  the  clouds ;  which  is  the  same  as  our  gathering 
together  unto  him  :  Behold  he  cometh  -with  clouds :  Seeing  we 
also  are  compassed  about  with  so  great  a  cloud  of  witnesses :  In 
this  coming  and  gathering  together  to  him,  the  saints  arc  cov- 
ered, not  in  the  natural  clouds,  but  in  the  sfirituol  clouds  of 
heaven,  as  under  the  shadow  of  his  wings,  by  which  Christ  in 
them  is  hid  from  the  eyes  of  the  natural  man. 

27.  Hence  it  is  evident  that  Christ's  coming  was  to  be  in  and 
with  his  people :  both  the  nature  and  manner  of  which  was  pre- 
dicted by  the  Prophet  Joel,  agreeable  to  the  predictions  of  the 
other  Prophets,  of  Christ  Jesus  himself,  and  his  Apostles. 

28.  "  The  day  of  the  Lord  cometh,  for  it  is  nigh  at  hand.  A 
day  of  darkness  and  gloominess,  a  day  of  clouds  and  of  thick 
darkness,  as  the  morning  spread  upon  the  mountains  ;  a  great 
people  and  a  strong  ;  a  fire  devoureth  before  them,  and  behind 
them  a  flame  burneth :  Before  their  face  the  people  shall  be  much 
pained ;  all  faces  shall  gather  blackness  :  They  shall  enter  in 
at  the  windows  like  a  thief." 

29.  "The  earth  shall  quake  before  them ;  the  heavens  shall 
tremble ;  the  sun  and  the  moon  shall  be  dark,  and  the  stars 
shall  withdraw  their  shining;  for  he  is  strong  that  executeth  his 
Word:  for  the  day  of  the  Lord  is  very  terrible,  and  who  can 
abide  it."  This  prophecy  will  doubtless  be  fulfilled  both  in  the 
order  of  Providence  and  grace ;  the  former,  preparatory  to  the 
latter,  and  has  already  been  in  a  measure  fulfilled. 

30.  Thus,  while  the  day  of  the  Lord  is  a  day  of  darkness  and 
terror  to  the  wicked,  Christ  is  glorified  in  his  saints  ;  and  to 
them  his  coming  is  the  rising  of  the  Sun  of  Righteousness. 
Hence  the  Apostle  also  speaks  of  the  coming  and  working  of 
the  man  of  sin,  in  opposition  to  Christ ;  and  of  the  eff"ects  of 
the  working  of  that  wicked,  in  those  who  received  not  the  love 
of  the  truth,  that  they  might  be  saved,  for  which  cause  Grod 
would  se7id,  or  rather  suffer  them  to  choose  strojig  decisions  ;  and 
hence,  while  those  who  received  the  truth  were  in  the  light, 
those  who  rejected  it  were  in  darkness. 

31.  Therefore  it  was  said  of  the  time  of  Christ's  second  com- 
ing :  Then  shall  that  wicked  be  revealed,  whom  the  Lord  shall 
consume  with  the  Spirit  of  his  mouth,  and  shall  destroy  with 
the  brightness  of  his  coming  :  even  him  whose  coming  is  after 
the  working  of  Satan,  with  all  power,  and  signs,  and  lying  won- 
ders, and  with  all  deceivableness  of  unrighteousness  in  them 
that  perish." 

32.  How  justly  then  was  Christ  represented  as  coming  in  the 
clouds  of  heaven,  in  a  day  of  clouds  and  thick  darkness,  seeing 


CHAP.  IV. 


sxi. 


Luke 

27. 

Mai.  xxiv. 

30. 

1  Thess.  iv. 
17 

2  Thess.  ii. 
1. 

Rev.  i.  7. 

Psa.  xxxvi. 

7. 

Psa.  xci    J. 

Heb.  xii  1. 


Joel,  ii. 
compared 
Willi  Psa. 
xviii.  77. 
Mai.  xxiv. 


2  Thess. 
S-IO. 


Mat.xii.  24. 


500 


THE   COMING    OP    CHRIST 


B.  IX. 


CHAP.  IV. 

Amos  V.  18. 


Exo.  xiv. 
20. 


Heb.  iii. 
Luke,  xxl 
35. 


Mat.  xxiv. 
30.  Rev.  i. 
7. 

Zech.  xii, 
10, 11,  &c. 


1  John,  ii. 
16. 


Psa.  xviii. 
15.  Ixxvii. 
16. 


that  clouds  and  darkness  are  figures  of  trouble  and  blindness  of 
mind!  And  therefore  said  the  prophet  Amos,  "Wo  unto  jou 
that  desire  the  day  of  the  Lord  !  to  what  end  is  it  for  you  ?  the 
day  of  the  Lord  is  darkness  and  not  light."  This  was  plainly 
represented  by  the  cloud  which  separated  between  the  Egyptians 
and  the  Israelites,  which  was  a  cloud  and  darkness  to  them,  but 
it  gave  light  by  night  to  these. 

33.  Then  the  coming  of  Christ  in  the  clouds  of  heaven,  im- 
plies no  visible  appearance  of  either  power  or  glory  to  the  world, 
but  the  contrary ;  seeing  "  God  hath  chosen  the  foolish  things 
of  this  world  to  confound  the  wise ;  the  toeak  things  of  the 
world  to  confound  the  things  that  are  mighty  ;  and  base  things 
of  the  world,  and.  things  lohich  are  despised,  hath  God  chosen, 
and  things  which  are  not,  to  bring  to  nought  things  that  are; 
that  no  flesh  should  glory  in  his  presence^ 

34.  And  therefore,  to  those  who  are  in  the  flesh,  that  in  which 
Christ  appears  is  both  dark  and  contemptible  ;  and  herein  is  the 
hiding  of  his  power ;  and  hence  it  is,  that  he  should  come  as  a 
snare  upon  all  them  that  dwell  upon  the  face  of  the  whole  earth. 
Then  nothing  is  more  evident  than  that  the  manner  of  Christ's 
coming  is  not  according  to  the  expectations  of  man ;  for  in  vain 
is  the  net  spread  in  the  sight  of  any  bird. 

35.  Therefore,  when  Christ  speaks  of  his  coming  in  the  clouds, 
be  also  says.  Then  shall  all  the  tribes  of  the  earth  mourn. 
And  again  it  is  said,  Behold  he  cometh  with  clouds,  and  every 
eye  shall  see  him,  and  all  kindreds  of  the  earth  shall  wail 
because  of  him :  even  so.  Amen. 

36.  But  why  should  they  mourn  and  wail  because  of  him  ?  It 
is  evidently  because  of  the  way,  the  truth  and  the  life,  which  is 
so  contrary  to  their  life,  and  which  not  only  shakes  the  heavens 
and  the  earth,  but  discovers  the  foundations  of  the  world,  and 
that  upon  which  it  stands,  and  all  that  is  therein,  namely,  the 
lust  of  the  flesh,  the  lust  of  the  eyes,  and  the  pride  of  life. 

37.  "  Then  the  channels  of  the  waters  were  seen,  and  the 
foundations  of  the  world  were  discovered  at  thy  rebuke,  0  Lord, 
at  the  blast  of  the  breath  of  thy  nostrils.  The  waters  saw  thee, 
0  God,  the  waters  saw  thee ;  they  were  afraid ;  the  depths  also 
were  troubled," 

38.  Christ  promised  again  and  again  that  he  would  come  as  a 
thief  in  the  night ;  and  therefore  he  again  and  again  solemnly 
warned  his  disciples  to  watch,  and  not  to  be  overcome  with  sur- 
feiting and  drunkenness,  or  cares  of  this  life,  lest  that  day  should 
come  upon  them  unawares. 

39.  And  more  striking  figures  could  not  be  used  than  those 
of  a  snare  upon  all  them  that  dwell  upon  the  face  of  the  whole 
earth,  and  that  of  a  thief  iyi  the  night,  to  signify  the  manner  of 
h.^  coming.     Which  agree  perfectly  with  what  the  angels  told  his 


B.  IX. 


A  SPIRITUAL   WORK. 


501 


CHAP.  IV. 


Acts,  1.  9- 
11. 


32. 


disciples  on  the  mount :  "Ye  men  of  Gralilee,  why  stand  ye  gaz- 
ing up  into  heaven  ?  This  same  Jesus,  which  is  taken  up  from 
you  into  heaven,  shall  so  come  in  like  manner  as  ye  have  seen 
him  go  into  heaven." 

40.  And  the  manner  in  which  they  saw  him  go,  was,  that  a 
cloud  received  him  out  of  their  sight ;  which  shewed  them  that 
as  in  the  cloud  he  was  invisible,  so  by  coming  in  the  clouds  he 
would  come  out  of  sight.  Although  the  "  same  Jesus  whom  the 
heavens  were  to  receive,  until  the  restitution  of  all  things,"  did 
doubtless  come  again,  according  to  the  word  of  the  angel,  in  a 
cloud  of  other  saints,  as  their  Leader,  at  the  sounding  of  the 
seventh  trumpet ;  yet  this  is  not  to  be  confounded  with  the 
second  appearing  of  Christ,  the  second  Adam,  in  the  order  of  the 
female.  For  the  female  in  whom  the  order  of  the  Bride  was 
manifested,  was  constituted  the  Bride  of  the  Lamb;  therefore, 
his  Spirit  was  revealed  in  union  with  her  in  all  her  works,  being 
the  invisible  Father  of  all  her  children. 

41.  It  is  strictly  true  that  every  eye  shall  see  him  ;  and  be-  Mat.  xxv 
fore  him  shall  be  gathered  all  nations ;  and  he  shall  separate 
them,  one  from  another,  as  a  shepherd  divideth  his  sheep  from 
the  goats.  But  it  is  in  the  course  and  progress  of  his  work  that 
every  eye  shall  see  him,  either  to  their  everlasting  joy  or  sor- 
row, not  by  external  sight,  but  by  the  eyes  of  the  soul,  operat- 
ing upon  the  mind :  For,  as  the  brightness  of  the  risi7ig  sun 
commenceth  in  the  east,  and  shineth  even  unto  the  loest  ;  so  shall 
the  coming  of  the  Son  of  man  be,  gradual  and  progressive,  until 
the  whole  earth  is  enlightened  with  his  glory. 

42.  But  it  was  foreseen  and  foretold  by  the  spirit  of  pro- 
phecy, that  man,  wholly  under  the  influence  of  visible  objects, 
living  in  earthly  pleasures,  and  under  false  teachers,  walking 
after  their  own  lusts,  should  deny  Christ  at  his  second  coming  ; 
because  they  would  not  see  those  visible  changes  in  the  natural 
creation,  which,  in  their  blind  senses,  they  had  formed,  and  which 
they  vainly  imagined  ought  to  take  place,  to  answer  their  plans 
of  the  manner  of  his  coming. 

43.  It  is  true,  say  they,  wars,  and  rumors  of  wars,  and  com- 
motions are  great  in  the  earth,  but  this  has  always  been  more  or 
less  the  ease,  and  there  is  nothing  new.  The  G-entiles  are  not 
yet  converted,  say  they,  nor  the  Jews  gathered  to  old  Jerusalem ; 
nor  do  we  see  the  dead  bodies  rising  up  out  of  their  graves,  and 
bone  coming  to  its  bone ;  nor  do  we  see  the  heavens  on  fire,  or 
the  earth  burning  up  ;  nor  the  sun  darkened,  nor  the  moon  turned 
into  blood,  or  any  of  the  stars  falling  from  heaven  ;  but  all  things 
continue  as  they  were  from  the  beginning. 

44.  Thus  that  Scripture  is  fulfilled,  "  Knowing  this  first,  that 
there  shall  come  in  the  last  days  scoffers,  xoalking  after  their 
own  lusts,  and  saying,  Where  is  the  promise  of  his  coming?  for 


2  Peter,  iii. 
3,4. 


602 


THE    COMING    OF    CHRIST,    &C. 


B.  IX. 


CHAP.  IV. 


Mat.  xxiv. 
38,  39. 


Rev  xiv. 
15. 


I?om.  X.  C- 


sincc  the  fathers  fell  asleep.,  all  things  continue  as  they  icere 
from  the  hegimiing  of  the  creation.'''' 

45.  All  of  which  is  but  the  greater  confirmation  of  the  words 
of  Jesus  Christ:  "  For  as  in  the  days  that  were  before  the  flood, 
[that  is,  while  the  ark  was  preparing,  which  was  said  to  be  120 
years,]  they  were  eating  and  drinking.,  marrying  and  giving 
in  marriage,  until  the  day  thai  Noah  entered  into  the  ark ;  and 
knew  not  until  the  flood  came,  and  took  them  all  away;  so  shall 
also  the  coming  of  the  Son  of  man  ie." 

46.  Therefore,  as  the  manner  of  Christ's  coming  was  certainly 
and  undoubtedly  to  be  as  a  snare  upon  all  flesh,  and  as  a  thief 
in  the  night;  say  not  in  thine  heart,  I  shall  see  his  coming, 
unless  thou  watch  and  pray,  and  have  thy  lamp  trimmed,  and 
light  burning. 

47.  The  nature  of  his  coming  is  likened  unto  the  coming  of 
harvest,  and  no  person  of  common  sense  will  say,  Who  shall 
ascend  into  the  clouds  to  bring  down  harvest  from  above  ?  or 
who  shall  descend  into  the  earth,  to  bring  up  harvest  from 
beneath?  (for  the  seed  is  nigh  thee,  already  in  the  earth,  and 
according  to  the  appointed  seasons,  must  grow  up  to  maturity, 
before  the  harvest  can  in  reality  appear.) 

48.  Therefore,  "  Say  not  in  thine  heart,  Who  shall  ascend 
into  heaven'^  (that  is,  to  bring  Christ  down  from  above ;)  or  Who 
shall  descend  into  the  dxep'?  (that  is,  to  bring  up  Christ  again 
from  the  dead.)  But  what  saith  it?  The  Word  [or  seed  of 
Christ]  is  nigh  thee,  in  thy  mouth,  and  in  thy  heart ;  that  is,  the 
Word  of  faith  lohich  loe  'preach.'''' 


B.  IX.  THE   ORDER   OP    DEITY,   &0.  503 


PART  II. 

A  COMPENDIOUS  VIEW  OF  THE  ORDER  IN  DEITY  AS  RE- 
VEALED IN  THE  SECOND  APPEARING  OF  CHRIST. 


CHAPTEll  I. 

THE    ORDER    OP     DEITY,    MALE    AND    FEMALE,    IN    WHOSE 
IMAGE   MAN    WAS   CREATED. 

The  subject  of  the   order  in  Deity,  as  male  and  female,  and    chap.  i. 

the    corresponding    order    in   Christ,  has    been    set    forth  and   

illustrated,  at  considerable  length,  in  the  preceding  pages  ;  but  in 
various  places,  not  immediately  concentrated,  being  adapted  as 
explanatory  of  the  various  subjects  with  which  it  is  connected. 
Hence,  this  important  subject  may  be  more  clearly  understood 
in  a  compendious  form. 

2.  All  who  profess  the  Christian  name,  mutually  believe  in 
one  God,  the  eternal  Father,  the  Creator  of  heaven  and  earth  ;  the 
original  Father  of  spirits,  of  angels,  and  of  men.  They  also  believe 

in  the  first  begotten  So7i  of  God  in  man ;  the  Saviour  of  the  j^j^^  ^|  q_. 
world;  the  Redeemer  of  men.     By  the  Son,  the  trite  being  and  Luke, x.2'2. 
true  character  of  the  Father,  was  first  revealed:  and,  the  exist-  -^'^j'''"' -""'^ 
ence  of  the  Son,  while  it  proved  the  existence  of  the  Eternal 
Father,  proved  also  the  existence  of  the  Eternal  Mother. 

3.  Neither  argument,  nor  illustration,  would  seem  necessary 
to  prove  this!  For,  without  both  Vi  father  and  mother,  there 
can  be  neither  son  nor  daughter;  either  natural  or  spiritual, 
visible  or  invisible  !  The  visible  order  of  male  and  female,  by 
which  all  animated  creation  exists,  proves  the  existence  of  the 
order,  vd  the  invisible  world,  from  which  our  existence  is  pri- 
marily derived.  '■'■  For  the  invisible  thiiigs  of  God,  from  the 
creation  of  the  world  arc  clearly  seen,  leiiig  understood  by  the 
things  that  are  made,  even  his  eternal  Power  a7id  Divinity ;  so  Rom.  i.  20 
that  they  are  tvithout  excuse :  because  that  when  they  knew  ^~- 
God,  they  glorified  him  not  as  God." 

4.  For  "God  said.  Let  us  make  man  in  our  image,  after  our  Gen. i. 2c, 
UkeriessJ''     "  So  God  created  man  ;  male  and  female  created  he  ^'^' 
them,  in  his  own  image,  and  after  his  own  likeness."     To  whom 

did  God  say,  "  Let  fs  make  man  in  our  image  ?  "  Was  it  to  the 


504 


THE  ORDER  OF  DEITY, 


B.  IX. 


CHAP.  I. 


See  John, 
xvii.  5,  and 
Job, 
xxxviii.  J  7. 


See  Prov. 
viii.  22. 


Prv.  viii. 
22,  32. 


Son  the  Father  spoke,  as  the  divines  (so  called)  have  long  taught, 
and  still  teach  ?  How  then  came  man  to  be  created  male  and 
female  ?  father  and  son  are  not  male  and  female ;  but  father 
and  onother  are  male  and  female,  as  likewise  are  son  and 
daughter.  It  was  in  this  order  that  man  was  created.  It  was 
the  order  that  existed  in  Deity,  and  superior  spiritual  intelligences 
before  him,  even  "  before  the  world  ivas ;  "  and  in  the  image  and 
after  the  likeness  of  which  he  was  made,  and  placed  as  a  proba- 
tioner on  the  earth. 

5.  But  it  was  not  the  Son  with  whom  the  Father  spoke  or 
counselled ;  or  with  any  other  being,  angel  or  spirit,  save  only 
with  the  Eternal  Mother;  even  Divine  Wisdom;  the  Mother  of 
all  celestial  beings  !  It  was  the  Eternal  Tivo  who  thus  counselled 
together,  and  said,  ^^  Let  us  wake  man  in  our  image,  after  our 
likeness.''''  This  is  the  same  Eternal  Mother  who  was  with  the 
Father,  whom  the  "  Lord  possessed  in  the  beginning  of  his  way, 
before  his  works  of  old;  even  from  everlasting,  before  ever  the 
earth  was.'''' 

6.  And  this  was,  and  is,  the  voice  of  the  Eternal  Mother, 
through  the  inspiration  of  her  holy  spirit :  When  the  Lord  pre- 
pared the  heavens,  I  was  there  :  When  he  appointed  the  found- 
ations of  the  earth,  then  I  was  by  him  as  one  brought  up  with 
him;*  and  I  was  daily  his  delight,  rejoicing  always  before  him.t 
Now,  therefore,  hearken  unto  me,  my  children  \X  for  blessed  are 
they  that  keep  my  ways." 

7.  Thus  we  may  see  the  true  order  and  origin  of  our  exist- 
ence, descending  through  proper  mediations,  not  only  in  the 
state  of  innocent  nature,  but  in  the  state  of  grace ;  proceeding 
from  an  Eternal  Parentage ;  the  Eternal  Two,  as  distinctly  Two, 
as  Poioer  and  Wisdom  are  Two  ;  and  as  the  Father  and  Mother  are 
two ;  yet  immutably,  imchangeably,  One  Spirit :  One  in  Es- 
sence and  in  substance,  One  in  love  and  in  desigji ;  and  so  of  the 
whole  spiritual  relationship  in  the  new  creation  and  household 
of  God,  Father  and  Mother,  Son  and  Daughter,  Brother  and 
Sister,  Parents  and  Children;  of  which  the  order  in  the  natu- 
ral creation  is  a  similitude. 

8.  And  without  this  relationship  there  can  exist  no  order  in 
creation !  Without  a  father  and  a  mother  we  can  have  no  exist- 
ence, cither  in  the  old  creation,  by  the  first  Adam,  or  in  the  new 


*  "  Then  I  was  by  him,  as  one  brous;ht  up  with  him."  The  German  transla- 
tion reads,  "  Da  war  ich  dcr  iccrkmcister  bey  ihm:  "  that  is,  "  Then  was  I  the 
chief  eo-worker  xcith  him.^'  And  this  conveys  the  most  correct  idea,  showing 
that  She  was  a  Co-worker  with  the  Father,  in  all  his  works. 

\  "  I  urns  daily  his  delight,  rejoicing  always  before  him.''  This  clearly  shows 
that  She  is  the  glory  of  the  Father,"  as,  in  the  similitude  of  man's  creation  and 
existence,  "  the  icoman  is  the  glory  of  the  man."     (1  Cor.  xi.  7.) 

X  "  My  children,"  I  have  here  preferred  the  German  reading,  "meine  kinder," 
as  being  more  correct  than  "  O  ye  children,"  the  latter  implying  other  children 
besides  her  own. 


B.  IX.  MALE   AND   FEMALE.  505 

creation,  by  Christ  the  second  Adam  !     For  all  beings  having    chap,  i. 
life,  in  either  the  natural  or  spiritual  creation,  have  both  a  father 
and  a  mother,  according  to  the   natural   or  spiritual   state  in 
which   they    '■'■live,    move    and   have    their    being;''''    vyhether 
that  father,  or    that  mother,  be  to  them  known,  or  unknown,  * 

visible,  or  inxnsible.  This  ground  is  indisputable.  This  posi- 
tion is  unchangeable  in  all  its  bearings.  And  to  this  the 
very  existence  of  man,  in  the  order  of  male  and  female,  bears 
witness. 

9.  Now,  the  Lord  promised  to  create  "  new  heave?is,  and  anew  isa.ixv.i7, 
earth,  wherein  dioelleth  righteousness,''^  which  shall  abide  for-  DaiJ^vH.is 
ever ;  and  that  the  old  heavens  and  earth  shall  pass  away,  and  27.    Rev. 
come  to  an  end.     It  is  evident  that  this  new  creation,  or  kingdom  2Pei  iii. 
of  righteousness,  shall  be   effected   by  the  work   of  redemption  ^"'  ^^; 
and    regeneration    through    Christ,  who  was,  and   who  is,  the  m^'g^iv^"' 
beginning  of  this  new  creation ;  emphatically  called,  the  "  Crea-  24.  coi  iii. 

r  /--y     7  5)  10,  &.  Rev. 

U07l  OJ    Lroa.  ill.  14. 

10.  It  will  be  proper  to  remark  here,  that,  although  Christ,  by 
Jesus,  commenced  the  work  of  the  new  creation  in  his  first  appeax-- 
ing ;  yet,  the  promises,  in  regard  to  the  perfect  order  of  that 
creation,  were  not  then  fulfilled.  Nor  could  the  everlasting  king- 
dom of  righteousness  be  '-set  up  "  and  established  in  the  earth, 
until  the  "  time  appointed  "  of  the  Father,  when  the  Mother  Spirit 
in  Christ  should  be  revealed,  which  completes  the  "desire  of  all 
nations,"  when  the  second  Eve  should  be  made  manifest  on  earth, 
in  the  second  "Anointed  one:" 

11.  Thus,  when  "■that  which  is  perfect  is    come,''''  and    the 

order  of  male  and  female,  in  the  spiritual  loork  of  regeneration  7.  ^Zech.' 
should   be  completed ;    then,  and  not  till    then,  could  Christ's  Rg  "j^/'*4 
kingdom  of  righteousness  and  peace  be  set  up  and  established  1  Cor.  xiii. 
on  the  earth.     These  things  concerning  Christ,  having  to  be  ful-   j'^jh";  j;;.  2, 
tilled  in  a  future  day,  was  the  very  reason  why  that  Divine  Spirit  &  Heb.ix. 
should  come  the  "second  time." 

12.  Nothing  could  be  more  inconsistent,  than  for  any  one  to 
suppose  that  this  new  and  spiritual  creation,  which  is  to  abide 
forever,  can  in  any  respect,  be  inferior  to  the  order  and  glory  of 
the  old,  or  natural  creation,  which  is  to  pass  away.  The  noblest 
part  of  the  creation  is  man.  But  the  man  alone,  without  the 
woman,  could  not  be  the  noblest  work  of  God,  because  he  would 
be  imperfect. 

13.  It  was  therefore  necessary  that  he  should  have  an  help- 
meet for  him,  a  companion  congenial  to  his  being,  and  according 
to  the  perfection  of  that  order  which  existed  before  him.  And, 
as  his  creation  could  not  be  perfect  without  the  woman ;  so  neither 
could  his  redemption  be  perfect  without  the  woman. 

14.  When  the  Lord  God  had  created  the  heavens  and  the 
earth,  and  all  the  hosts  thereof,  when  he  had  formed  the  man, 

33 


506  THE    ORDER    OF    DEITY,  B.  IX. 

CHAP.  I.    aud  made  him  lord  alone,  over  all  the  earth,  '■'■God  saw  every- 

thing  that  he  had.  made,  and  behold  it  was  very  good.''''     What, 

then,  could  there  be  wanting  ?     Why,  the  very  subject  of  our 

present  inquiry ;  the  very  object  of  our    discourse ;  the  ivoman 

*  was  still  wanting  !      There  was  yet  this  one  thing  lacking,  and  it 

Gen.  i.  31,    was  not  good  that  it  should  be  so.     "  The  Lord  God  said,  it  is 

"■  ^^  not  good  that  man  should  be  alone,  I  vnll  make  him  an  help  meet 

for  him." 

15.  And  when  Adam  had  given  '■'•names  to  all  cattle,  and  to  the 
Gen.  ii.  20.  foiols  of  the  air,  and  to  every  beast  of  the  field,  for  Adam  there 

was  not  found  an  help  meet  for  him."  And  this  was  the  lonelj'- 
condition  of  Jesus  Christ,  in  his  first  appearing ;  and  hence  the 
isa  ixiii.  3.  words  of  his  Holy  Spirit  by  the  Prophet :  "I  have  trodden  the 
winepress  alone,  and  of  the  people  there  was  none  with  me.'' 
But  the  Lord  promised  that  he  should  have  a  Bride,  for  his 
helper;  and  this  promise,  at  the  time  appointed  of  the  Father, 
has  been  fully  verified,  as  will  be  seen  in  the  sequel. 

16.  It  is  not  very  material  what  opinions  we  may  form,  as  to 
what  might  have  been  the  state  and  condition  of  Adam  and  Eve, 
provided  they,  or  either  of  them  had  not  transgressed.  But  it 
is  of  importance  that  we  consider  the  first  or  natural  creation  to 
be  a  similitude  of  the  spiritual,  '■^  the  first  man  Adam  of  the 
earth  a  figure  "  of  the  second  man,  or  last  Adam,  "  the  Lord  from 
heaven." 

17.  As,  then,  the  first  Adam  was  not  complete,  in  the  order  of 
natural  generation,  without  Eve,  the  first  mother  of  the  human 
race  and  children  of  this  world  ;  so  neither  could  the  second 
Adam  be  complete  in  the  order  of  spiritual  regeneration,  with 
out  the  second  Eve,  who  of  course  would  be  manifested  in  the 
"first  begotten  of  the  dead,"  in  the  line  of  the  female,  and  be- 
come the  first  mother  of  the  redeemed,  the  children  of  the  king- 
dom of  promise. 

18.  It  is  written,  "As  in  Adam  all  die,  even  so  in  (not  out 
of)  Christ  shall  all  be  made  alive,"  How,  even  so  iii  Christ 
shall  all  be  made  alive  ?  Was  it  not  through  the  disobedience  of 
the  first  woman  Eve,  that  in  the  first  Adam  we  all  die  ?  Certainly 
it  was.  Even  so,  then,  through  the  obedience  of  the  first  woman 
in  the  work  of  redemption  in  Christ,  the  second  Adam,  shall  all 
be  made  alive. 

19.  For,  as  the  first  Adam  and  Eve,  and  the  line  of  their 
progeny  were  one  flesh,  and  "they  that  live  after  the  flesh  shall 
die; "  even  so  Christ,  the  second  Adam  and  the  second  Eve,  are 
one  Spirit,  and  they  who,  through  that  Spirit,  mortify  the  deeds  of 

John,xi.26.  the  flesh,  shall  live;  and  living  they  shall  never  die,  because 
they  are  born  of  the  Spirit,  through  a  spiritual  Parentage,  a 
spiritual  Father  and  a  spiritual  Mother. 

20.  The  woman  waa  the  first  in  the  transgression,  but   the 


B,   IX.  MALE    AND    FEMALE.  507 

man  was  equally  in  fault,  if  not  more  so,  he  being  the  stronger  chap.  i. 
vessel ;  and,  it  would  be  inconsistent  with  all  the  attributes  of 
Eternal  Wisdom,  that  the  daughter  of  earth,  a  being  made  in 
her  own  image,  and  after  her  likeness,  and  designed  to  be  on 
earth,  the  glory  and  perfection  of  all  the  works  of  God,  should 
by  one  act  of  disobedience  plunge  herself  and  all  her  posterity 
into  sin  and  misery; 

21.  And  yet,  that,  she  in  her  own  line  and  order,  should  for  this 
otte  act  be  forsaken  and  forgotten  of  her  Lord  and  Creator,  and 
thus  be  prevented  having  any  agency  in  the  work  of  restoration 
and  redemption.  We  say,  that,  should  such  be  the  ease,  it  would 
be  entirely  inconsistent  with  all  the  attributes  of  the  Eternal 
Eather  and  his  Holy  Wisdom. 

22.  But  such  is  not  the  case:  God  promised,  that,  in  the  rest?'- 
hition  of  all  tilings,  a  woman  should  stand  in  her  proper  lot 
and  order,  as  the  first  Mother  in  the  new  creation,  as  Bride  of  the 
Redeemer,  and  co-worker  with  him  in  the  work  of  man's  redemp- 
tion, and  thus,  according  to  the  promise  of  God,  she  now  really  Ua  Uv.  i- 
stands.  ^■ 

28.  It  is  but  true,  however,  that  proud  and  fallen  man  with 
vain  and  fleshly  applause,  and  for  uo  other  than  his  own  sinful 
purposes,  worships  and  adores  the  woman,  and  extols  her  even 
above  himself;  and  yet,  that  he  has  excluded  her  from  having 
any  lot  or  agency  in  the  work  of  his  redemption.  So  inconsistent 
is  lost  man. 

24.  And  to  this  purpose  he  has  been  taught  and  supported, 
by  false  religion,  to  misapply  and  pervert  the  inspired  and  pro- 
phetic writings,  which  peculiarly  and  emphatically  relate  to  the 
woman,  and  to  her  lot  and  standing  in  the  new  creation,  in  the 
Zion  of  God's  likeness  in  the  latter  days.  This  they  do,  by  in- 
discriminately applying  those  prophecies  to  a  personal  Christ  in 
the  male  order !  or,  as  indiscriminately  to  a  mixed,  impure  and 
compound  body  of  males  and  females,  called  "the  Church,"  or 
to  something  to  which  the  spirit  of  the  Prophets  had  uo  kind  of 
allusion. 

25.  The  first  promise  God  made  for  the  restoration  of  man 
from  the  effects  of  the  fall,  was  made  to  be  accomplished  through 
the  woman:  That  '^ she  and  her  seed  should  crush  the  seiyenfs 
head.^''  Yet,  plain  and  distinct  as  his  promise  is,  "  blind  guides  " 
have  perverted  both  the  words  and  their  meaning,  by  applying 
the  promise  to  "  Christ"  as  being  the  seed  of  the  loomati. 

26.  How  can  Christ  be  the  "seed  of  the  woman?"  Of  what 
woman  was  He  the  seed?  Was  Christ  the  seed  of  Mary,  the 
Mother  of  Jesus?  That  is  impossible.  But  Jesus  was  created  of 
the  nature  of  fallen  man,  the  seed  of  Abraham,  through  his  preter- 
natural Mother,  Mary,  in  order  that,  through  the  power  of 
Christ  manifested  in  him,  he  might  crucify  and  put  the  serpentine 


508 


THE  ORDER  OF  DEITY, 


B.  IX. 


CHAP.  I. 

Heb.  ii. 
34,  15. 
John,  viii. 
37,44, Rom. 
iv.  13,  IX.  7, 
8.  1  Cor  iv 
21.  Gal.  iii. 
10-14, iv.  4, 
5.    Eph.  ii. 
15,  16,  & 
Heb.iv.  15. 
Geii.  iii.  15. 


Rev.  xii.  1 , 
2. 


Luke.  xLs. 
12, 15. 


Rev.  xii.l4. 


nature  to  death,  by  nailing  it  to  the  cross !  And  thus  did  he  open 
the  way  of  redemption  from  ^^  sin  and  death  "  and  from  the  curse 
of  the  law." 

27.  And  the  Lord  said  to  the  serpent:  "I  will  put  enmities 
between  thee  and  the  woman,  and  thy  seed  and  her  seed:  She 
[and  her  seed]  shall  crush  thy  head  and  thou  shall  lie  in  wait  for 
her  heel.  * 

28.  However,  the  ages  of  the  world  may  pass  away  before  all 
the  promises  of  God  shall  be  fulfilled :  yet  his  faithfulness  can 
never  fail.  Four  thousand  years  had  passed  away  before  the 
Messiah  appeared — still  he  did  appear  as  predicted  of  him,  and 
finished  the  work  which  the  Father  had  given  him  for  the  time 
being. 

29.  And  in  like  manner,  thousands  of  years  had  passed  away, 
since  the  promise  was  made  in  the  garden  of  Eden,  concerning 
the  woman;  and  the  promised  Saviour  had  come,  and  gone  again 
from  mortal  view,  when  by  the  revelation  of  Jesus  Christ  to  his 
beloved  John,  there  was  shown  in  vision,  the  particular  and 
peculiar  character  of  the  "  woman  and  her  seed,"  unto  whom  the 
promise  was  made. 

30.  Here  was  seen,  "A  woman  clothed  with  the  sun,  and  the 
moon  under  her  feet,  and  upon  her  head  a  crown  of  twelve  stars ; 
and  she  being  with  child  cried,  travailing  in  birth,  and  pained  to 
be  delivered."  This  vision  represented  Holy  Wisdom,  the 
Eternal  Mother,  who  brought  forth  the  "  man-child,"  the  Christ, 
who  first  appeared  in  the  male  order;  and  which  the  Dragon 
sought  to  devour. 

31.  The  Dragon  here  represented  the  spirit  of  persecution, 
which  began  in  Herod's  seeking  to  destroy  the  child,  and  con- 
tinued to  operate  in  various  stages  with  increased  violence,  until 
the  primitive  Church  was  cast  down  to  the  earth.  Then  this 
Christ  Spirit  was  caught  up  from  the  apostate  Church  to  God  and 
his  throne,  out  of  the  reach  of  the  serpent,  ready  (in  due  season) 
to  appear  the  second  time,  in  and  with  his  Bride. 

32.  And  after  the  war  of  Michael  and  his  angels,  by  which  the 
Dragon  and  his  angels  were  cast  out  of  heaven,  that  is  from  the 
regions  where  Christ  had  established  his  kingdom,  in  the  world 
of  spirits ;  then  the  Eternal  Mother  brought  forth  her  own  like- 
ness and  representative,  the  Mother  Spirit  of  Christ,  in  the 
woman,  to  whom  "  was  given  the  two  wings  of  a  great  eagle,  that 
she  might  fly  to  her  place,  from  the  face  of  the  serpent." 

33.  This  is  the  woman,  the  Daughter,  in  the  likeness  of  the 
Eternal  Mother,  even  as  the  Son  was  in  the  likeness  of  the 
Eternal  Father.     And  when  this  Daughter,  who  had  now  become 


•We  have  preferred  the  '^Douay"  translation  of  this  text,  because  it  is  the 
most  correct,  and  easy  to  be  understood.  The  brackets  contain  the  true  and  full 
meaning. 


B.  IX.  MALE   AND    FEMALE.  509 

the  Mother  of  the  new  creation,  had  escaped  from  the  serpent's    chap.  i. 
power,  she  was  nourished  in  her  place  in  the  wilderness,  until  the 
time  of  her  manifestation. 

34.  But  here  likewise,  we  shall  see  the  enmity  of  the  serpent,   ^^v  xii. 
for  the  Dragon  was  wroth,  and  went  to  make  war  against  that 
woman,  and  against  her  seed,  which  are  plainly  described,  and 
testified  to  be  those  '•'■which  keep  the  commandments  of  God,  and 

have  the  testimony  of  Jesics  Christ.^''     This  is  the  woman,  and 
these  are  her  seed,  who  should  "  crush  the  serpeiit's  head.'''' 

35.  No  figure,  no  similitude,  no  language  need  be  stronger  than 
this,  to  show  that  the  true  followers  of  Jesus  Christ  are  the  true 
seed  of  the  woman ;  and  that  they  have  not  only  a  Father,  but 
that  they  likewise  have  a  Mother  who  consequently  is  one  of  the 
"  two  Anointed  Ones,^' — the  first  Mother  in  the  new  creation,  and 
of  the  children  of  the  promise  ;  the  Bride  of  the  Lamb,  and  hence 
the  first  Mother  of  the  children  of  the  regeneration,  or  second  birth. 

36.  And  this  woman  who  should  be,  and  who  has  been  made 
manifest  on  the  earth,  ^^  and  dwelt  among  iis,"  was  declared  to 
be  the  chosen  and  anointed  of  Grod,  by  signs  and  mighty  power, 
and  by  "many  infallible  proofs."  The  evidences  of  these  truths 
are  established  in  the  lives  of  all  true  hearted  and  understanding 
believers  in  the  present  manifestation  of  God,  and  remain  as  a 
growing  witness,  and  a  living  testimony  to  all  people. 

37.  It  is  a  great  error  to  suppose,  as  the  expositors  of  the 
Scriptures  have  done,  that  the  woman  clothed  with  the  sun  "is 
the  Gospel  Church^  What  Gospel  Church'i  Why,  the  "-One 
Catholic  Universal  Church,''''  who  profess  the  Christian  name 
throughout  the  earth,  no  doubt!  But  how  can  this  Church,  this 
compound  body  of  male  and  female,  who  are  joined  together  in 
"■^  one  flesh,''''  who  live  after  the  common  course  of  the  world,  in 
the  lusts  of  concupiscence,  and  works  of  natural  ge?ieratio7t,  and 
who  bring  forth  seed  "after  the  flesh :" 

38.  AYe  ask,  how  can  such  a  compojcnd  body  ^' in  the  flesh,^^ 
be  the  "  woman  clothed  with  the  sun  ?  "  How  can  such  a  Church, 
be  with  child  of  a  spiritual  seed?  and  how  can  it  bring  forth 
'■'■spiritual  children,  which  keep  the  commandments  of  God,  and 
have  the  testimony  of  Jesus  Christ?^'  There  can  be  no  such 
thing. 

39.  But  when  the  Church  shall  be  clothed  with  the  "  Sun  of 
Righteousness  ;  when  Christ  shall  loalk  and  dv;ell  in  her,  and 
she  in  him  ;  when  she  has  the  lust  of  the  flesh,  the  lust  of  the 
eye,  and  the  pride  of  life,''''  loith  all  the  elemeids  of  an  earthly, 
sinful  and  fallen  nature,  under  her  feet;  and  when  moreover  she 
has  on  her  head  a  croion  of  dominion  and  government,  composed 
of  all  the  twelve  virtues  of  pure  and  genuine  Christianity  ;  then 
indeed,  (and  not  till  then),  will  she  be  the  true  Church  of  Christ, 
the  "  pure  Gospel  Church."     And  then,  indeed,  will  she  be  the 


510 


THE    ORDER    OF    DEITV, 


B.  IX. 


Rev.  XXI.  2. 
Gal.  IV.  2G. 


Sf  e  Isa. 
xxviii.  16. 
Eph.  ii.20. 
Col.  i.  10, 
13. 

See  Mat. 
42     1  Pet. 
ii.  4,  9. 


Zion  of  God's  likeness  on  earth,  and  the  true  ofl'spring  of  the 
"  -woman  clothed  with  the  sun." 

40.  There  is  liicewise  another  great  error  in  these  natural 
expositors  of  the  Scriptures.  They  say,  the  "Holy  City,  New 
Jerusalem,"  is  the  "Bride,  the  Lamb's  wife;"  that  the  Bride  of 
the  "Church,"  and  that  this  Church  is  the  "Mother  of  the 
saints  I  "  How  can  all  that  be  ?  How  can  that  holy  city,  that  city 
with  walls  and  "gates,  be  the  Bride  ?  If  the  Bride  be  a  walled 
cit}^  then  with  the  strictest  propriety  and  reason,  the  Bridegroom 
must  also  be  a  walled  city.  Otherwise,  what  must  become  of  the 
liarmony  which  is  so  manifest  in  all  the  works  of  God  ? 

41.  But  Avhat  man  on  earth,  (whether  he  be  a  wise  man  or  a 
fool),  would  ever  think  of  looking  out  for  a  city  to  be  his  bride, 
his  wife  ?  what  man  on  earth,  who  would  not  look  out  for  a  more 
consistent  companion  ?  an  object  more  like  himself ;  more  agree- 
able to  his  own  nature,  and  more  congenial  to  his  own  existence 
and  happiness  ? 

42.  No  man  on  earth,  would  ever  dream  of  espousing  a  city 
to  be  his  bride,  even  though  the  city,  like  the  heavenly  Jerusa- 
lem itself,  were  "pure  gold,"  its  walls  of  "  precious  stones,"  and 
its  gates  of  "pearl."  And  yet  these  expositors,  commentators, 
and  priests,  have  palmed  upon  the  "  everlasting  Father  "  of  the 
"  new  creation"  a  city  for  his  Bride. 

43.  Instead  of  the  true  Bride,  they  have  palmed  upon  the  true 
Bridegroom,  a  false  and  fictitious  bride,  of  their  own  invention ; 
and  hence  they  have  "robbed  him  of  his  glory."  They  have 
palmed  upon  him  for  his  Bride,  a  city,  of  which  he,  the  Bride- 
groom himself,  was  and  is  the  "beginning,  the  foundation,  and 
chief  corner  stone  !  "  or  Head  of  the  corner  in  this  living  building. 
How  then  could  the  Bridegroom  be  his  own  Bride  ? 

44.  The  true  meaning  of  "  Bridegroom,"  is,  a  man  newly 
married,  or  a  man  about  to  be  married."  And  the  true  meaning 
of  "Bride,"  is,  a  "woman  newly  married,  or  espoused,  or  con- 
tracted to  be  married."  All  well  know  what  is  meant  by  the 
words  Bridegroom  and  Bride. 

45.  How,  and  why  is  it  then,  that  these  diA^ines  so  called,  these 
learned  expositors,  commentators,  and  priests,  have  so  rudely 
perverted  these  words  from  their  proper  and  well  known  meaning  ? 
They  seem  to  think  that  in  the  Scriptures,  the  word  Bridegroom 
means  but  little  or  nothing. 

46.  They  tacitly  allow  the  Bridegroom  to  be  a  Father,  but 
without  a  corresponding  Mother,  and  that  in  Scripture  the  word 
Bride  means  but  a  stone  !  or  at  most  a  city  !  For  this  is  the 
amount  of  all  the  expositions  and  comments  concerning  the  Bride- 
groom and  Bride.  The  Bridegroom,  to  be  sure,  is  a  Father,  who 
of  course  has  children  ;  but  these  children  have  no  Mother,  except 
a  city  !      A  walled  city  for  a  Mother  ! 


3.  IX.  MALE   AND   I'EMALE,  511 

47.  But    O,  no !  these  expositors  will  say,  we  do  not  mean  /^^^^P-  I- 
to  be  understood  to  say  that  the  city,   (New  Jerusalem)  merely 

itself,  is  the  Bride,  but  the  inhabitants  of  the  city,  "  the  saints 
and  Church  are  the  Bride,"  and  the  "  Church  and  saints  are  the 
Mother!"  But  how  does  this  better  the  case?  The  saints 
constitute  the  Church,  and  the  question  is,  how  can  the  saints  be 
their  own  Mother  1 

48.  The  saints,  it  will  not  be  denied,  whether  in  the  body  or 

out  of  the  body,  are  male  and  female,  who  are    redeemed  out  of  Rev.  v.  9, 
all  nations,  and  kindreds,  and  people,  and  tongues."     These  are 
the  inhabitants  of  the  holy  city.   New  Jerusalem.     These   con- 
stitute the  true  Church,  and  are  the  body  of  Christ,  and   mem-   icor.  xii. 
bers  in  particular,  every  member  in  its  own  proper  place  and  office  ;   3  {r*/^^' 
and  of  which  body,  Christ  hiujself,  the  true  Bridegroom,  is  the   is,  & 
Head.  _  ^-^' 

49.  Now,  how  can  these  saints,  male  as  well  as  female,  and  of 
every  nation  and  kindred,  who  constitute  the  body  of  Christ,  or  his 
Church,  how  can  these  various  members  of  his  own  body  be  his 
Bride?  Are  they  not  his  children?  Are  they  not  in  him,  and 
by  him  begotten  with  the  "Spirit  and  word  of  life  ?"  and  is  he 
not  therefore  their  Father  ?  Unquestionably  he  is.  As,  then,  the 
saints,  the  true  children  of  the  regeneration  have  in  Christ  a  spir- 
itual Father,  by  whom  they  are  begotten,  from  '•  aeatk  unto  life;'''' 
so  must  they  likewise  have  in  Christ,  a  spiritual  Mother,  by  whom 
they  are  '■'born  again,''''  and  brought  forth  in  the  new  and  spirit- 
ual birtlL. 

50.  That  the  new  creation  might  be  complete  in  its  orders,  was 
the  very  reason  why  the  "  marriage  of  the  Lamb  "  with  his  Bride 
was  contemplated  and  promised.  This  marriage,  or  sjiiritual 
union  and  oneness,  between  the  Bridegroom  and  his  Bride,  was 
to  constitute,  and  did  constitute  a  spiritual  and  heavenly  Parent- 
age, the  ancestry  and  true  origin  of  all  the  children  of  the 
regeneration.  For  without  this  spiritual  Parentage,  none  of 
the  fallen  race  could  ever  have  been  '^regenerated,''  none  could 

ever  have  been  "  5or?j  Go-a2>e,"  none  could  ever  have  seen '■'■the  John,  m.  3. 
kingdom  of  God.'''' 

51.  If  we  do  not  admit  the  consistency  of  a  full  and  complete 
Parentage,  Father  and  Mother,  in  the  new  creation,  as  well  as  in 
the  old,  how  could  there  be  any  offspring,  or  increase  in  the  family 
of  Christ  ?  How  can  the  saints  and  Church,  who  must  pass 
through  the  second  birth,  be  the  Mother?  Can  the  children  of 
the  regeneration  and  of  the  new  birth,  be  their  own  Mother  ?  Can 
the  saints  have  a  Father,  and  at  the  same  time  be  their  own 
Mother?  Can  they  be  the  Mother  of  their  own  existence? 
There  can  be  no  such  thing.  While,  therefore,  we  rationally 
believe  in  the  distinct  existence  of  a  Father,  why  should  we  not 
as  rationally  believe  in  the  distinct  existence  of  a  Mother  ? 


512 


CHRIST    MANIFESTED    IN    THE 


B.  IX. 


CHAPTER  II. 

CHRIST  MANIFESTED   IN   THE    ORDER    OP   MALE   AND 
FEMALE. 


CHAP.  II. 


Mark,  ii. 
18-20. 


Mat.  XXV. 
6,  10. 


Mat.  xxii. 

2. 

2  Cor.  V.  19. 


Rev.  xix. 
7,9. 


It  cannot  be  denied  that  Christ  Jesus  was  a  Bridegroom,  in 
the  true  and  spiritual  sense  of  the  word ;  and  that  he  contem- 
plated and  designed  a  future  marriage  and  union  with  his 
Bride.  His  various  parables  on  that  subject,  and  the  declara- 
tions of  his  Spirit  afterwards,  are  too  plain  and  interesting  to  be 
overlooked.  All  the  allusions  are  to  a  future  day ;  particularly 
to  his  second  coming. 

2.  The  disciples  of  John  and  of  the  Pharisees,  came  to  Jesus 
and  asked  him,  "Why  do  the  disciples  of  John  and  of  the 
Pharisees  fast,  but  thy  disciples  fast  not?  Jesus  answered, 
"Can  the  children  of  the  bride-chamber  fast,  while  the  bride- 
groom is  with  them  ?  But  the  days  will  come  when  the  bride- 
groom shall  be  taken  away  from  them,  and  then  shall  they  fast 
in  those  days."  This  shows  that  the  time  would  come  when  he 
would  be  absent  from  his  people  or  witnesses  ;  and  has  particular 
reference  to  the  long  reign  of  antichrist  and  days  of  desolation, 
which  followed  the  fall  of  the  primitive  Church. 

3.  But  at  the  end  of  those  days,  at  the  second  coming  of 
Christ,  at  midnight,  i.e.  in  the  most  gloomy  time  of  antichristian 
darkness,  there  was  aery  made,  "  Behold,  the  Bridegroom cometh; 
go  ye  out  to  meet  him."  "  The  Bridegroom  came ;  and  they  that 
were  ready  went  in  with  him  to  the  marriage."  Again,  "The 
kingdom  of  heaven  is  like  unto  a  certain  king,  which  made  a 
marriage  for  his  son:  "  Who  was  that  certain  king,  but  God 
manifested  in  Christ,  the  quickening  Spirit ;  "  God  was  in  Christ, 
reconciling  the  world  unto  himself:  "  and  who  was  that  Son  but 
Christ,  as  manifested  in  Jesus,  who,  when  he  had  received  the 
new  birth  of  that  Spirit,  became  the  Bridegroom  ? 

4.  And  again,  "Let  us  be  glad  and  rejoice,  and  give  honor  to 
him ;  for  the  marriage  of  the  Lamb  is  come,  and  his  wife  hath 
made  herself  ready.  And  said  the  angel,  write,  Blessed  are 
they  which  are  called  to  the  marriage  supper  of  the  Lamb.  And  he 
saith  unto  me,  These  are  the  true  sayings  of  God."  There  is  not 
another  prophecy  in  all  the  sacred  book  more  positive  than  this 
of  the  "marriage  of  the  Lamb,"  nor  any  prophecy  more 
solemnly  confirmed. 

5.  It  is  surely  evident,  that,  as  the  Bridegroom  is  the  Head  of 
his  spiritual  body,  the  Church ;  and  as  the  Head  of  the  body  is 
pre-eminently  distinct  from  all  the  other  members  of  the  body ; 


B.  IX.  ORDER   OF   MALE   AND   FEMALE.  513 

SO  likewise  must  be  the  Bride :  for  the  Bridegroom  and  his  Bride  <^iiap.  ii. 
can  form  but  the  one  Head  of  the  body  of  Christ :  even  as  in  a 
natural  family,  the  father  and  mother  in  strict  propriety,  constitute 
conjointly,  and  in  union,  but  the  one  and  only  proper  head  of  that 
family.  But  the  children  who  compose  the  family  cannot  be 
the  father,  nor  can  they  be  the  mother.  So  neither  can  the 
children  of  the  family  of  Christ  be  the  Bridegroom,  nor  can  they 
be  the  Bride,  the  Lamb's  ivife. 

6.  It  cannot  be  denied  that  the  woman,  in  her  own  proper 
place  and  order,  is  as  peculiarly  an  object  of  distinction  in  God's 
creation  and  government,  as  the  man.  Nor  can  it  rationally  be 
denied,  that  in  the  Church,  or  body  of  Christ,  the  Bride  is  as 
peculiarly  an  object  of  distinction,  as  the  Bridegroom. 

7.  And  therefore  all  the  members  of  the  body  of  Christ,  con-   gee  i  Cor. 
stitute  but  one  body ;  and  each  member  being  in  its  own  proper  ^'i-  12  20. 
place  and  office,  like  the  members  of  the  human  body,  no  one 
member  can  assume  the  place  and  office  of  another.     Thus  the 
Father  has  his  place  and  office  in  the  body,  as  the  Head;  and 

so,  conjointly  with  him,  i?t  unity  and  in  o?ie  Spirit,  has  the 
Mother  her  place. 

8.  Now  the  life  of  the  body,  the  quickening  Spirit,  which  is  See  1  Cor. 
Christ,  proceeds  from  the  mutual  existence  and  influence  of  the  ^^' 
Eternal  Parents  ;  and  therefore  being  its  life,  pertains  equally  to 

the  female  as  to  the  male  ;  or,  in  other  words,  Christ,  the  Anoint- 
ing Spirit,  proceeding  from  the  Eternal  Parents,  and  being  male 
and  female,  "pertains  equally  to  the  first  begotten  Daughter  in 
the  new  creation,  as  to  the  Jirst  begotten  Son.''  And  from  them 
as  the  Head  and  joint  Parentage,  the  same  holy  Anointing  Spirit, 
proceeding  to  their  children  of  the  regeneration,  they  become 
baptised  into  Christ,  and  constitute  his  only  true  body,  both  in 
heaven  and  on  earth. 

9.  To  this  spiritual  unio7i  and  correspondent  relation,  between 
the  two  first  Parents  in  the  new  creation,  the  Scripture  pro- 
phecies, have  many  and  particular  allusions.  Many  sublime  and 
prophetic  figures  were  used  to  point  out  this  union  and  relation 
betweeii  the  two,  in  the  work  of  redemption  which  were  to  be 
accomplished  in  ages  then  to  come,  as  the  two  cherubims,  whose  ex.  xxv. 
wings  covered  the  mercy  seat,  between  which  the  Lord  would  '^>  '^-• 
commune  with  his  chosen  people. 

10.  Likewise,  the  two  olive  trees,  the  two  olive  branches,  the  Zech.  iv.3, 
two  goldeit  pipes,  the  tivo  anointed  ones.  Also,  the  two  ivitnesses,  ^^^  ^i.  3 
the  two  candlesticks;  and  the  '■'■tree  of  life"  in  two  orders,  one  4;  &  x^ii. 
"o«  either  side  of  the  river  of  the  ivater  of  life."  '  ~" 

11.  To  no  individual  person,  nor  to  any  personages  whatever,  see  1  Tim. 
from  the  beginning  to  the  end  of  time,  can  these  prophetic  '^^l\^^^  g 
figures  be  applied  ;  save  only  to  Christ,  the  quickening  Spirit,  and  17. 

to  their  first  born  Son  and  Daughter,  the  Lord  Jesus  and  Mother 


514  CHRIST   MANIFESTED    IN   THE  E.  IX. 

CHAP.  11.  Ann,  wlio  of  God  are  blessed  foreverinore — yea,  forever  and 
ever. 

12.  By  this  s'piritual  union  and  relation,  between  the  Tioo 
Gal.  iii.  2S.   Anointed  Ones,  it  may  be  seen  how  it  is,  that  in  Christ,  there  is 

neither  Jew  nor  Greek,  neither  bond  nor  free,  neither  male  nor 

female  (accoi'ding  to  the  flesh).     Because,  they  that  are  in  Christ, 

See  Rom.     and  Christ  in  them,  are  risen  into  ■nev;ness  of  life^     "They 

^^■J"-     ,„    through  Christ   are  dead  to  the  rudiments  of  the  world,''''  and 

2  Cor.  V.  17.  ^  .  -^  ,  . 

coi.ii.  2u,     therefore  there  can  be  no  more  any  union  or  reLationship,  after 
•"•  ^'  ^°-       the  flesh. 

13.  And  hence  it  is,  that  the  union  and  relationship,  between 
the  male  and  female,  after  the  flesh,  is  forever  abolished  and 
dissolved,  b}^  their  union  with  Christ,  through  the  baptism  of  that 
one  anointing  Spirit,  by  which  all  in  Christ  are  created  anew ; 
and  by  which  baptism  of  the  Holy  Spirit,  the  union  and  relation- 
ship between  male  and  female  is  made  as  much  superior  to  the 
union  and  enjoyment  of  beings  in  the  state  and  order  of  a  cor- 
rupt and  fallen  nature,  as  the  finest  gold  is  superior  to  the 
meanest  dross. 

14.  For  all  who  are  not  fully  baptised  into  Christ,  (that  is, 
all  who  are  not  baptised  into  the  Spirit  of  the  two  Anointed  Ones), 
but  remain  in  the  nature,  fellowship  and  works,  of  male  and 

Rom.  via     female  after  the  flesh,  remain  also  under  the  poiver  of  sin  and 

13.  death.     Whereas,  all  that  are  baptised  into  i\iQ  fullness  of  Christ, 

with  both  the  male  and  female  spirit  of  the  ?;z^;o  Anointed  Ones, 

have  their  union  and  fellowship  vjith  God,  in  the  order  of  celestial 

beings,  who  are  redeemed  from  the  earth,  and  whose  conversation 

is  in  heaven. 

Phil.  iii.  20.       15.  We  have  seen,  that  in  the  natural  creation  of  man,  he 

was  made  male  and  female,  and  that  these  tico  were  one  flesh. 

But  by  the  breath  of  life  from  his  Creator,  he  became  a  living 

soul,  and  being  made  in  the  image  of  Grod,  male  and  female  and  the 

J  Cor. XV.     figure  of  the  second  man  Adam,  who  is  a  quickening  Spirit;  "  all 

45,  &vi,i7.  ^1^^^  ^^.g  idpfiggd  {fitQ  Christ,  male  and  female,  are  no  more  one 

in  the  flesh,  but  one  in  the  spirit.     And  as  through  the  spirit 

See  1  John,  ^^^^  ^^^  ^^^^  with  the  Father  and  the  Son.     So  likewise  are  they 

071C  with  the  Mother  and  Daughter. 

16.  For,  as  the  second  Adam  is  a  quickening  Spirit,  so  conse- 
quently is  the  second  Eve  a  quickening  Spirit.  And  therefore, 
when  we  speak  of  the  Father  and  Mother  of  our  redemption, 
we  allude  not  to  the  natural  personages  of  the  two  Anointed  Ones, 
except  as  manifesters,  but  we  allude  to  the  Father  Spirit,  by 
which  we  are  begotten,  and  to  the  Mother  Spirit,  by  which  we 
are  conceived  and  brought  forth  in  the  new  creation  and  spirit- 
ual state,  and  prepared  for  a  celestial  state  of  existence,  which 
Spirit  was  revealed  in  them. 

17.  As  it  is  not  possible  that  there  can  be  any  offspring  or 


B.  IX.        ORDER  OF  MALE  AND  FEMALE.  515 

increase   in  the  human    family,  without  a  natural    mother,    so  chap,  it. 
neither  is  it  possible  that  there  can  be  any  offspring,  or  any  in- 
crease in  the  family  of  Christ,  withovit  a  spiritual  Mother  ;  since 
the  natural  is  a  figure  of  the  spiritual,  and  Deity  is  in  that  order, 
and  all  the  works  of  creation  came  forth  accordingly. 

18.  Not  the  existence  of  male  and  female  in  the  man  alone, 
but  all  creation,  in  both  the  animal  and  vegetable  kingdoms,  the 
fishes  that  swim  in  the  seas,  the  birds  that  fly  in  the  air.  yea,  the 
very  herbs  and  flowers  of  the  field,  all  demonstrate  and  establish 
this  fact,  namely:  That  all  living  creation  is  supported  and 
advanced  through  the  female  order. 

19.  And  that  therefore  the  female  is  the  crowning  glory,  and 
perfects  the  creative  works  of  God.  Hence  also,  in  the  work  of 
man's  redemption  from  the  fall,  without  the  co-operating  influence 
of  the  female,  the  way  of  full  redemption  could  never  have  been 
known ;  nor  could  any  soul  ever  have  been  born  again,  nor  have 
inherited  the  kingdom  of  God. 

20.  It  is  believed  and  acknowledged  that  we  must  be  born 
again,  or  never  see  the  kingdom  of  God,  that  is,  to  see  and 
experience  it  in  our  own  souls.  It  is  believed  and  acknowledged 
likewise,  that  Christ  the  second  Adam  is,  and  must  be,  the  Father 
of  all  who  are  born  again — of  all  the  children  of  the  second  or 
spiritual  birth  ;  but  how  can  these  be  born  again,  without  a 
Mother?  Can  a  father  heget  and  also  conceive,  and  bear,  and 
bring  forth  children  ?  There  can  be  no  such  thing,  either  in 
heaven  or  on  earth. 

21.  hi  the  day  that  God  created  man,  in  the  image  and  like-  Gen.  i.  2?, 
of  God  made  he  him ;  male  and  female  created,  he  them;  and  ^'  '' 
called  their  name  Ada?n.^'     What  can  be  plainer  than  this,  to 

show  that  the  7nale  and  female  are  one.  That  they  are  one  in 
nature  and  essence,  in  the  likeness  of  their  Creator  ?  What  can 
be  plainer  than  this,  to  show  that  man  could  not,  and  consequently 
did  not  exist  without  the  woman  ? 

22.  As  therefore  the  first  Adam  was  a  figure  of  Christ,  the   Rom.v.  i4. 
second    Adam,   how    could  it  be    otherwise    than    that    Christ, 

the  second  Adam,  should  also  be  made  manifest  in  the  order  of  ^°Jj,^'^'  ^^ 
male  and  female  ?     He  likewise  being  in  the  likeness,  and  "  after  place.*. 
the  image  of  Him  that  created  him.'' 

23.  If  it  could  be  consistently  shown  how  Adam  could  have 
both  begotten  and  brought  forth  children,  and  peopled  the  earth 
without  Eve,  or  before  the  time  that  the  woman  should  stand  in 
her  own  proper  lot  and  order,  as  the  '■'  motJier  of  all  living  ;"  then 
it  might  be  consistently  shown,  how  Christ  the  second  Adam, 
ioitho2it  the  woman,  could  both  beget  and  bring  forth  a  spiritual 
off'spring,  to  people  the  '■'■new  heavens  aiid  the  new  earth,''''  by 
the  '■'second  birth.'^     But  this  can  never  be  shown. 

24.  All  the  order  and  laws  of  creation,  natural  and  spiritual, 


516  CHRIST   MANIFESTED    IN    THE  B.  IX. 

CHAP.  II.  establish  and  confirm,  not  the  existence  merely,  but  the  lot  and 
office  of  the  Mother,  as  distinctly  as  that  of  the  Father.  There- 
fore, no  walled  nor  unwalled  city,  no  inhabitants  or  any  mixed 
multitude  of  any  city,  no  associated  or  compound  body  of  males 
and  females,  called  the  Church,  can  constitute  or  be  this  Mother. 
Nor  can  any  of  these  be  the  "Bride,  the  Lamb's  wife." 

25.  It  is  true  the  female  is  frequently  used  as  a  figure,  to  rep- 
resent a  whole  people,  a  nation,  or  a  city,  as  daughter  of  Egypt, 
daughter  of  the  Chaldeans,  daughter  of  Jerusalem,  &c.  But 
this  is  no  reason  why  every  particular  prophecy  alluding  to 
Christ's  second  coming  in  the  female,  should  be  so  construed 
and  applied,  as  blind  guides,  commentators,  and  priests  have  done, 
and  still  continue  to  do. 

Rev.  xxi.         26.  In  John's  vision  of  a  '■'■  neio  heave?L  and  a  neiv  earth,''''  he 

'  ■  saw  the  holy  city,  New  Jerusalem,  ^'prepared  as  a  hride  adorned 

for  her  husband.^''     And  the  angel  who  conversed   with  John 

Ver.  9, 10.  Said,  "  Come  hither,  I  will  show  thee  the  Bride,  the  Lamb's  wife.'''' 
And  he  carried  him  away  in  the  spirit  to  a  great  and  high  moun- 
tain, and  showed  him  that  '■'•great  city,  the  holy  Jerusalem, 
descending  oiLt  of  heaven  from  God.'''' 

27.  But  this  great  and  holy  city  was  no  more  the  Bride  than 
it  was  the  Bridegroom.  It  was  no  more  the  hamVs  wife  than  it 
was  the  Lamb  himself  The  city  was  adorned,  to  be  sure,  "  as 
a  bride  for  her  husband.''^    But  what  was  that  adorning?    Why, 

See  Ezek.     such  as  was  becoming  the  place  of  God^s  throne.     It  was  adorned 

xiiii.  7.        with  a  wall  garnished  with  all  manner  of  precious  stones,  with 

gates  of  pearl,  and  the  streets  transparent  gold.     And  it  was 

adorned,  moreover,  with  the   light   and  glory  of  God,  and  the 

Lamb. 

28.  This  is  the  adorning  and  description  of  the  beloved  city. 
But  let  it  be  observed  that  the  adorning,  and  the  attire  of  the 

Rev.  XIX.  8.  Bride,  had  been  before  described.  "  To  her  it  was  granted  that 
Psa.xiv.  11,  ^^g  should  be  arrayed  in  fine  linen,  clean  a?id  white:  for  the  fine 
linen  is  the  righteousness  of  sai?its.^'  She  was  adorned  with 
beauty,  her  clothing  was  of  ivr ought  gold,  her  raiment  of  needle 
work,  and  she  was,  moreover,  all  glorious  within.  What  dis- 
tinction between  any  two  objects  can  be  more  evident  than  the 
distinction  between  the  holy  city  and  the  Bride,  the  Lamb's  wife  ? 

29.  There  can  be  no  doubt,  that  the  beloved  John,  in  his 
vision  of  the  New  Jerusalem,  when  he  saw  there  the  Lamb,  he 

Rev. xxu.  saw  there  his  Bride  also;  for  the  Spirit,  i.e.  Christ  and  the  Bride 
17-  were  there,  calling  souls  to  partake  of  the  waters  of  life  freely. 

Nor  can  we  have  any  reasonable  doubt,  that  at  the  marriage  in 
John,ii.  11.   Cana  of  Galilee,  when  Jesus  '■'■manifested  forth  his  glory,'^  he 

there  took  occasion  to  give   his  disciples  a  spiritual  view  of  his 

Bride,  and  of  his  own  future  marriage  ;  and  his  disciples  believed 

on  him. 


B.  IX,        ORDER  OP  MALE  AND  FEMALE.  517 

30.  There  is  no  dispute  that  the  prophecy  and  the  descriptions  chap,  it. 
given  in  the    forty-fifth  psalm,  from  beginning  to  end,  allude  to 

Christ  and  his  kingdom.  But  commentators  have  committed  a 
great  error  in  applying  to  the  Chitrch,  the  latter  part  of  the 
prophecy,  concerning  "Me  Daughter^ 

31.  The  prophecy  is  in  two  distinct  parts  ;  the  first  part  alludes 
to  the  "  King,"  or  that  particular  and.  individual  personage  who 

is  called  the  "Son,"  as  was  confirmed  by  St.  Paul.     The  second  Heb.  i,  8. 
part  alludes  as  distinctly  to  the  "  Queen"  as  to  ?iX\oi\iex  particu- 
lar and  individual  personage,  who  is  called  the  Daughter. 

32.  The  descriptions  given  by  the  holy  Spirit  of  prophecy, 
first  of  the  So7i,  and  then  of  the  Daughter,  are  so  plain  and 
distinct,  as  in  their  accomplishment  to  admit  of  no  manner  of 
doubt  in  their  application.  While  allowing  the  Son  here  spoken 
of  to  be  the  Christ  or  the  Anointed  of  God,  in  the  male  order, 
and  allowing  also  that  he  is  the  Father  and  first  Founder  of  his 
Church,  both  in  heaven  and  on  earth,  it  is  the  extreme  of  incon- 
sistency, an  egregious  error,  at  the  same  time  to  suppose,  as 
commentators  and  priests  have  done,  that  the  Daughter  here 
spoken  of  25  that  Church.  But  "  charity  shall  cover  a  multitude 
of  errors."  For  how  could  any  know  the  true  Bride  until  she 
was  revealed  ? 

38.  This  prophecy  concerning  the  Daughter,  is  peculiarly  in- 
teresting to  Believers  of  the  present  day,  as  it  not  only  particu- 
larly alludes  to  the  Mother  and  her  children,  but  also  because 
of  its  immediate  and  intimate  connection  with  the  most  important 
prophecies  that  relate  to  the  work  of  redemption,  and  the  increase, 
purity,  order,  beauty,  and  glory  of  the  Church  of  Christ  in  the 
latter  day.  It  may  not  be  amiss,  therefore,  to  pay  some  atten- 
tion to  the  most  essential  passages,  as  beyond  all  doubt  or  con- 
tradiction, have  been  fulfilled,  and  are  still  being  fulfilled  in  this 
our  day,  as  follows  : 

34.  '■'■Hearken,  O  Daughter,  and  consider,  and  incline  thine  Psa.  x.v. 
ear ;  forget  also  thine  own  people,  and  thy  father'' s  house;  so  ^^i^''- 
shall  the  King  greatly  desire  thy  beauty  ;  for  he  is  thy  Lord  ; 

and  worship  thou  him.  *  *  *  The  King^s  Daughter  is  all 
glorious  tvithin  ;  her  clothing  is  of  wrought  gold.  She  shall 
be  brought  "unto  the  King  in  raiment  of  needle  tvorh ;  the  virgins 
her  companions  that  folloiv  her,  shall  be  brought  unto  the  King. 
With  gladness  a7id  rejoicing  shall  they  be  brought :  they  shall 
enter  into  the  King^s  palace.  Instead  of  thy  father^,  shall  be 
thy  children,  whom  than  mayest  make  princes  in  all  the  earth." 

35.  These  are  the  words  of  the  Divine  Spirit  of  prophecy,  in 
relation  to  that  peculiar  personage  whom  we  call  "Mother." 
And  in  her,  and  in  her  spiritual  oflspring  of  the  present  day,  they 
were  and  are  fulfilled,  and  are  still  being  fulfilled.  In  obedience 
to  the  revelation  and  will  of  Ood,  and  in  love  to  the  Lord  her 


518 


CHRIST   MANIFESTED    IN    THE 


B.  IX. 


CHAP,  n, 


Hosea,  ii. 
14, 15.  com- 
pared with. 
Rev.xii.  34. 
Ex.  XV.  20. 
Jer.  xxxi. 
12,  13. 


Isa  xxii. 
32. 


Jer.  xxxi. 
32. 


Zech.  ix.  9. 


Redeemer,  whom  she  worshipped  and  served,  she  did  forsake  her 
own  people  and  her  father's  house.  She  left  also  the  land  of 
oppression,  and  fled  to  this  wilderness,  the  land  of  freedom,  as  the 
Lord  directed  her. 

36.  In  this  particular,  God  fulfilled  through  her,  the  promise 
made  to  his  Church  and  people  of  the  latter  days:  '■'Behold  I 
tvill  allure  her,  and  bring  her  into  the  wilderness,  and  speak 
comfortably  unto  her.  And  I  loill  give  her  her  vineyards  from 
thence,  and  the  valley  of  Achor,''''  [the  confession  of  sins,]  "/or  a 
door  of  hope;  a,nd  she  shall  sing  there  as  in  the  days  of  her 
youthy 

37.  By'  her  faithfulness  and  her  toils ;  by  her  cross-bearing 
and  self-denying  life;  by  the  persecutions,  and  deprivations,  and 
imprisonments,  she  endured  for  the  testimony  of  Christ  against 
the  hidden  works  and  abominations  of  fallen  man ;  and  by  her 
sorrows  and  sufferings  of  soul ;  her  incessant  tears  and  cries  to 
God  ;  she  became  a  sanctified  and  "  chosen  vessel  unto  the  Lord;  " 
to  '•'■do  his  work,  his  strange  loork  ;  and  bring  to  2)ass  his  act, 
his  strange  act :  "  and  that  in  her,  the  word  of  God,  by  the  Pro- 
phet Jeremiah  might  be  fulfilled,  which  says,  "  T^e  Lord  hath 
created  a  new  thing  in  the  earth,  A  woman  shall  compass  a 
man.'''' 

38.  Through  the  valley  of  humiliation  and  sufferings  she  was 
brought;  in  the  furnace  of  affliction  she  was  tried,  until  her  soul 
became  cleansed  and  purified ;  and  being  thus  prepared,  she 
became  the  fit  tabernacle  and  the  abode  of  the  '■'■only  begotten'''' 
Daughter  of  the  Most  High,  i\ie  faithful  7vit?iess  ;  and  the  true 
representative  of  the  Eternal  Mother.^' 

39.  Hence  she  was  filled  with  the  power  and  gifts  of  God; 
with  charity  and  love ;  with  the  gifts  of  visions,  of  songs,  of 
tongues,  of  revelation,  and  of  prophecy;  with  the  gift  of  wisdom, 
and  the  fear  of  the  Lord ;  with  the  gift  of  discerning  spirits,  and 
the  moral  state  and  condition  of  man;  as  also,  with  the  gift  of 
repentance,  and  of  the  knowledge  of  the  mind  and  will  of  God. 

40.  Being  thus  endowed  with  the  gifts  of  God  from  above,  and 
clothed  with  the  garments  of  salvation  ;  she  was  consequently 
'■'■all  glorious  imt.hin,^''  and  her  '■'•beauty''''  became  the  desire  of 
the  King,  her  Husband — her  Spouse !    ■ 

41.  "Her  clothing  was  of  wrought  gold,"  the  bright  emblem 
of  purity,  of  truth,  of  '■'■durable  riches  and.  righteousness,''^ 
obtained  (from  her  Holy  and  Eternal  Mother)  through  the 
furnace  of  affliction,  trials,  and  sufferings.  "  Her  raiment  was  of 
needle  work,^''  the  emblem  of  industry,  of  skill,  of  faithfulness; 
with  all  those  heavenly  virtues  with  which  she  was  adorned,  and 
which  insured  her  union  and  acceptance  with  her  Lord  the  King, 
who  is  the  "King  of  Zion." 

42.  "  The.  virgins,  her  companions  that  follow  her,  shall  be 


B.  IX.         ORDER  OF  MALE  AND  FEMALE.  519 

brought  unto  the  King.''''     This  shows  that  she  is  a  Leader,  and  chap,  ii. 

a  Guide,  in  union  and  in  fellowship  with  Jesus  Christ  the  Saviour, 

her  Redeemer,  the  King  of  kings,  and  Lord  of  lords.     And  that 

her  followers  are  his  followers,  for  "  they  shall  enter  into  the 

King^s  palace,''^  and  '■'they  shall  sit  with  hi/n  in  his  throne.''''  Rev. iii  21. 

48.  Besides,  the  virgins  her  followers,  being  her  companions, 
show  that  oneness  of  spirit  and  interest,  throughout  the  family 
of  Christ,  for  which  he  so  earnestly  prayed,  "  that  they  all  may 
be  one,  as- thou.  Father,  art  in  me,  and  I  in  thee,  that  they  also  21.   ' 
may  be  one  in  us." 

44.  "  The  whole  of  this  beautiful  prophecy,  goes  to  show  the 
influence  and  dominion  of  the  "Daughter,"  in  connectTbn  and  in 
fellowship  with  the  "Son."  "  Instead  of  thy  Fathers,  shall  be 
thy  children,  whom  thou  may  est  make  princes  in  all  the  earth.'''' 
What  can  be  plainer  than  this,  to  show  that  she  is  indeed  a 
Mother?  What  can  be  more  clearly  expressed,  to  show  that  her 
children  are  the  same  ;  that  her  followers  are  the  same — the  very 
same,  and  no  other,  than  those  who  through  Christ  the  anointing 

of  the  Holy  One,  "are  made  unto  Grod  kings  and  priests;  and   See  Rev.  i. 
shall  reign  on  the  earth."  '  Dau'vil-i^ 

45.  Hence  it  was  that  the  Holy  Spirit  gave  utterance  concern-  27. 
ing  the  Mother — the  Queen,  who  is  the  likeness  of  the  only 
begotten  Daughter  of  the  Most  High,  and  stands  with  the  King: 
"I  will  make  thy  name  to  be  remembered  in  all  generations; 
therefore,  shall  the  people  praise  thee  forever  and  ever.".  And 
even  thus  it  is  ;  for  if  her  children,  the  virgins — her  cross-bear- 
ing, and  self-denying  followers;  "if  these  should  hold  their 
peace,  would  not  the  stones  immediately  cry  out?  "  And  let  it 
be  remembered,  that  all  things  concerning  Christ,  whether  in  the 

line  of  the  male  or  the  female,  which  were  written  in  the  Law   ^«e  Luke, 
of  Moses  and  in  the  Prophets,   and  in  the  Psalms,  must  be  ixiv.  44. 
fulfilled." 

46.  We  have  thus  reviewed  that  important  and  interesting  pro- 
phecy concerning  the  "  Daughter" — the  Mother  of  the  children 
of  the  regeneration,  in  order  to  have  a  fair  and  correct  view  of 
the  character  through  which  Christ  must  needs  manifest  himself 
at  his  second  coming.  And  the  proofs  and  evidences,  that  he 
actually  and  truly  has  come  the  "  second  time,"  and  at  the  time 
and  in  the  manner  predicted  of  him,  are  as  strong  and  "  infallible  " 
as  they  were  of  his  first  coming  !  " 

47.  The  Daughter  did  "  hearken."  Li  obedience  to  God,  and 
as  a  true  and  faithful  Mother  to  her  children,  she  left  the  land 
of  her  fathers,  and  her  father's  house:  And  her  children — her 
followers,  who  have  believed  and  embraced  her  testimony  of  the 
way  of  life,  and  received  her  Spirit;  these  are  the  living  monu- 
ments of  the  existence,  and  of  the  true  character  of  their  Mother ; 
and  the  living  witnesses  also,  of  the  truth  of  God  and  of  his  pro- 


520  CHRIST   MANIFESTED   IN   THE,   &C.  B.  IX. 

CHAP.  n.  niises,  that  they  (her  children)  have  been  made  "princes  in  the 
earth,"  as  to  the  followers  of  Christ  it  was  promised  that  this 
should  be. 

48.  For,  it  will  not  be  disputed,  that  this  princely  dominion 
promised  to  the  saints,  at  the  setting  up  of  Christ's  kingdom  in 
the  latter  days,  is  the  dominion  over  all  the  powers  of  evil;  a 

John,  i.  29.  dominion  over  sin  and  death  [the  sins  of  the  world] ;  over  hell 
and  the  grave ;  a  dominion  in  Christ's  kingdom  of  righteousness 
and  peace  ;  a  dominion  which  the  princes  and  nobles  of  the  earth 
have  never  obtained;  and  which  neither  they,  nor  any  of  the 
fallen  race  can  ever  obtain,  except  they  be  cx)7iverted,  and  become 
as '■'■  a  little  child;''''  except  they  become  "regenerated;"  ex- 
cept they  find  the  "  second  birth,"  and  are  "  horn  again,''''  of  the 
Spirit,  and  through  the  agency  of  a  spiritual  Pareiitage:  a 
spiritual  Father,  and  a  spiritual  Mother. 

49.  How  strange  it  is ;  indeed,  how  marvellous  it  is,  that  the 
man  shall  possess  such  love  and  veneration  for  the  woman,  as  to 
forsake  his  father  and  his  mother,  and  all  his  natural  kindred, 
and  even  the  land  of  his  nativity,  and  that  he  should  forego  all 
earthly  comforts  besides,  for  the  sake  of  her  enjoyment,  and  yet, 
that  he  should  scorn  the  idea  of  her  having  any  eminent  agency 
in  the  work  of  his  redemption. 

50.  How  strange  it  is,  that  any  man  possessing  a  religious 
education  and  belief,  should  be  so  inconsistent  and  unmanly  as 
not  to  allow  the  woman  the  privilege  and  right  given  her  by  Grod, 
(in  promise)  to  wipe  out  the  stain  from  herself  and  posterity 
which  her  first  transgression  had  caused,  and  in  which  trans- 
gression and  the  consequent  guilt,  the  man  himself  was,  and  con- 
tinues to  be  a  partaker. 

51.  But  it  is  still  a  greater  marvel  that  woman-kind,  (any 
woman),  should  be  so  far  lost  from  her  primary  state  of  inno- 
cence, as  to  harbor  and  maintain  a  spirit  ot  opposition  to  the 
plan  devised  by  the  Holy  and  Eternal  wisdom,  for  her  redemption 

Gen.  iii.  16.  from  the  fall,  and  from  the  curse  ! 

52.  It  is  marvelous  indeed,  that  either  man  or  woman,  pro- 
fessing faith  in  the  Scriptures,  and  in  the  promises  of  God, 
should  be  so  wilfully  blind,  as  not  to  see  the  undeviating  harmony 
in  all  the  predictions  of  the  Prophets,  and  from  beginning  to 
end  of  the  sacred  book,  in  relation  the  lot  and  office  of  the 
woman,  in  the  work  of  man's  ultimate  and  final  redemption. 

53.  That,  as  in  one  spirit,  in  fellowship,  and  as  a  co-worker 
Seeisa.iiv    -^li^  the  Lord  her  Head  and  Redeemer,  she  should  stand  in 

her  own  proper  lot  and  order  for  the  redemption  of  the  fallen 
race;  that  she  and  her  seed  should  crush  the  serpent's  head ; 
that  she  should  be  a  Queen,  the  Bride  of  the  King  of  kings ; 
that  she  should  be  a  Mother,  vjhose  children  should  all  be  virgins, 
whom  she  might  make  '^^ princes  in  the  earth,''  and  who  should 


B.  IX.  APPEARING   OF    CHRIST,    &C.  521 

be  made  '■'■kings  and  priests  2into  God.''^    Strange,  we  say,  that  chap.  iir. 
any  man  or  woman  living,  should  be  unwilling  to  see  all  this.       gee  Rev. 

54.  How  could  predictions  have  been  more  plain  ?  How  '"■  i"- 
could  prophecies  have  been  more  consistent  and  sure,  to  show, 
that,  as  the^7"S^  manifestation  of  Christ  commenced  in  the  person 
of  a  male,  his  second  manifestation,  or  coming  should  commence 
in  the  person  of  a,  feinale?  For  thus  alone  could  the  promises  of 
God,  in  regard  to  man's  final  redemption,  ever  have  been  fulfilled : 
And  thus  alone,  could  the  order,  beauty  and  glory  of  the  new 
creation,  ever  have  been  accomplished  and  brought  to  perfection. 


CHAPTER  III. 

REVELATIONS    CONCERNING    THE    APPEARING    OP    CHRIST, 
IN    THE    LINE    OF   THE    FEMALE. 

Many  are  the  prophecies  recorded  in  the  Scriptures  in  relation 
to  that  day  called  the  '■'■latter  day  of  glory,''''  in  which  Christ 
should  appear  in  the  "  clouds  of  heaven,''''  (the  element  of  his 
saints)  '■'•with  power  and  great  glory;''''  and  this  manifestation 
of  Christ  should  commence  in  the  line  of  the  female.  For,  as 
his  first  coming  was  manifested  in  the  male  line,  his  work  could 
only  advance  in  that  order  during  that  Dispensation. 

2.  And  from  this  cause  it  was,  that  the  woman  was  not 
permitted  to  have  her  proper  share  in  ministration  and  govern- 
ment in  the  primitive  Church.  But  in  the  second  appearing  of 
Christ,  and  in  the  fulfillment  of  the  prophecies  in  relation  to  the 
proper  lot  and  standing  of  the  woman  in  the  new  creation,  that 
barrier  is  removed.  She,  by  her  obedience,  being  "■redeemed 
from  under  the  curse,''''  and  released  from  under  the  "■  bondage  of 
the  flesh,''''  which  her  disobedience  and  transgression  had  caused. 

3.  In  *addition  to  the  prophecies  relating  to  this  interesting 
subject  we  have  had  in  review,  there  are  a  few  more  (among  the 
many)  which  are  worthy  of  some  particular  notice.  That  remark- 
able prophetic  passage,  "  The  Lord  hath  created  a  new  thing  in  Jer.  xxxi. 
the  earth,  a  woman  shall  compass  a  man,'''  has  been  rudely  mis- 
construed, and  misapplied.  The  learned  Protestant  commen- 
tators, say,  that  "The  Virgin  Mary  compassed  a  man,  when  she 
conceived,  retained  in  her  womb,  and  brought  forth  the  Son  of 
God  in  our  nature.'''' 

34 


32. 


522 


APPEARING   OP    CHRIST 


B.  IX. 


CHAP.  HI. 


Pee  Isa.  li. 
1. 


Isa. ix.  2. 

See  Mat. 
chap.  Xiiii. 
&  xxiv.  in 
connection 
with  the 
Piophets. 


4.  What  astonishing  blindness  and  inconsistency  I  What  man 
was  ever  brought  forth  into  the  world,  since  the  creation  and 
fall  of  Adam,  who  has  not  been  compassed  by  a  wovianl  and 
brought  forth  in  "our  nature,^''  (the  nature  of  the  fallen  race,) 
in  the  same  manner?  And  what  of  all  this,  is  it  the  creating  a 
nzw  thing  in  the  earth  ? 

5.  Every  human  being,  male  and  female,  have  been  '■'■con- 
ceived, retained  in  the  loomb,  and  brought  forth''''  into  the  world 
by  the  woman;  the  mother  of  all  living;"  and  the  Virgin  Mary 
with  the  rest.  What  truth  or  consistency,  then,  is  there  in  apply- 
ing this  prophecy :  A  looman  shall  co?npass  a  man,  to  the  Virgin 
Mary?  Not  the  least.  Besides,  neither  the  Virgin  Mary,  (nor 
any  other  woman)  ever  conceived  and  brought  forth  a  man,  but 
a  child!  even  the  ^' child  Jesus/'  And  if  Mary  at  any  period, 
and  in  any  sense  of  the  word,  could  be  said  to  have  co///passed 
the  "  child  Jesus,"  it  cannot  in  reason  and  truth  be  said,  that  she 
ever  compassed  the  "man  Christ  Jesus." 

6.  The  learned  Catholic  commentators,  in  their  Douay  trans- 
lation of  the  Bible,  have  not  ventured  any  opinion  or  comment  on 
the  above  noted  passage  of  prophecy ;  but  they  have  placed  the 
words,  "  A  woman  shall  compass  a  man,"  in  large  capitals,  from 
which  it  is  inferred,  that  they  likewise,  as  well  as  the  Protestants, 
suppose  it  to  allude  to  the  Virgin  Mary,  and  that  in  her  it  was 
fulfilled. 

7.  But  it  has  just  been  shown,  that  this  idea  is  without  any 
ground  of  reason ;  very  distant  from  the  truth ;  a  weak  and  in- 
consistent supposition.  If  however,  we  will  bear  in  mind  the 
pit  of  great  darkness  from  which  loe  ourselves  have  been  dug ; 
If  we  consider  the  many  ages  in  which  antichrist  has  had  his 
dreary  reign  over  the  souls  of  men,  by  falsely  assuming  the  name 
and  profession  of  the  true  Christ,  we  shall  not  so  much  wonder 
at  the  extreme  blindness  of  commentators  and  priests,  while 
under  antichrist's  dominion.  And  in  this  too,  are  the  prophecies 
fulfilled,  as  well  as  in  regard  to  the  particular  subject  we  are 
upon:  For  '■^darkness  shall  cover  the  earth,  ajid  gross  darkness 
the  people"  And  so  it  was  in  Christ's  first  appearing,  and  so  it 
should  be  in  his  second  coming. 

8.  It  is  evident,  from  prophecy,  that  the  character  and  "  it-o- 
man,"  here  prophesied  of,  is  a  peculiar  and  leading  object  in  the 
new  creation,  or  work  of  redemption:  And  it  is  the  truth,  that 
she  is  the  same  object,  the  same  character,  with  the  woman  rep- 
resented as  the  '■'■Daughter"  the  '^Quee?i"  the  ''Bride,  the 
Lamb's  wife."  And  that  she  is  in  consequence,  the  frst  Mother 
of  the  redeemed  m  the  '■'new  heavens  and  new  earth,  loherein 
dwelleth  righteoiisness." 

9.  What  is  meant  by  the  prophecy,  "  A  ivoman  shall  compass 
a  man"  is  surely  not  difficult  to  understand;  it  is  simply  neither 


B, IX,  IN  THE  FEMALE  ORDER.  523 

more   nor  less   than    this:    to    discern,  to  co777prehe?id,   and  to  chap. in. 
Jaioiv  by  the  gift  of  God  what  is  in  man ;  to  discern  and  know  seeJoim. 
the  thoughts  and  motives  of  the  heart,  and  the  true  state  and  ''•  '-^-ii.as- 
condition  of  his  soul.  4.'''''^'  ' 

10.  '■'■Jesus  kneio  all  men;  and  needed  not  that  any  should 
testify  of  man;  for  he  knew  what  ivas  in  man.''''  And  that  this 
gift — the  spirit  of  comprehension  and  discernment,  and  of  the 
knoivledge  of  mankind.,  was  as  proper  and  necessary  to  be  pos- 
sessed by  the  Daughter  as  by  the  Son ;  by  the  female  as  by  the 
male,  no  reasonable  person  will  attempt  to  deny. 

11.  Much  is  said  in  the  Prophets  concerning  the  "Branches," 
which  unquestionably  alludes  to  Jesus  Christ  and  Mother  Ann, 
and  to  their  great  and  glorious  work  of  redemption  in  the  earth, 
to  be  accomplished  in  the  line  of  both  the  male  and  the  female. 
For,  as  the  female  is  a  constituent  part  of  the  male;  and  man 
could  never  have  been  complete  in  his  manhood  without  her.  So 
his  state  and  condition  could  never  have  been  "happy"  or 
"glorious,"  without  the  correspondence  of  the  female,  in  a  state 
of  nature,  and  much  less  in  a  state  of  grace.  This  is  a  self- 
evident  matter. 

12.  Now,  as  the  man  is  the  image  and  glory  of  Grod,  and  the 
woman  is  the  glory  of  the  man,  and  as  the  man  is  not  without  iCor.  xi.7, 
the  woman,  nor  the  woman  without  the  man,  in  the  Lord;  there- 

fore,  "the  man  [Christ  Jesus,]  whose  name  is  the  Branch,"  is 
not  without  the  constituent  and  perfecting  part  of  his  manhood, 
namely:  the  woman,  standing  in  a  correspondent  spiritual  rela- 
tion to  the  man,  in  dignity  and  office. 

13.  We  see  the  two  olive  trees,  and  two  olive  branches,  which 
are  the  two  anointed  ones ;  and  the  Lord  promised,  saying, 
"The  counsel  of  peace,  [which  is  the  river  and  water  of  life], 
shall  be  between  them  both."  Thus  it  is  that  the  "  two  Anointed 
ones,"  are  in  spirit  but  one;  even  as  the  Eternal  Father  and 
Mother  are  one;  and  which  is  also  signified  by  the  one  "tree  of 
life,  on  either  side  of  the  river  of  the  waters  of  life." 

14.  And  likewise,  the  "  crowns,"  (not  in  the  singular,  but  in 
the  plural  number,  crowns),   of   silver  and  gold,  set  upon  the 
head  of  Joshua,"  who  is  here  a  prophetic  type  or  figure  of  the 
Saviour,  in  the  fullness  and  perfection  of  his  manhood,  male  and  Read  ciiii. 
female,  and  which  crowning  of  Joshua  with  crowns,  implies  and  fompLT. 
signifies  the  crowning  of  the  "two  Anointed  ones,"  as  King  and  Zech.  iii.  s, 

®  .  .  10*   iv  3  7 

Queen  of  Zion,  who  by  the  one  Anointing  Spirit,  Christ,  Joshua  ii,'i2,i4;' 
the  Saviour,  whose  name  is  "the  Branch,"  shall  "build  the  tern-  ^3  Vg'^^' 
pie  of  the  Lord,"  in  the  latter  days,  when  "ye  shall  call  every  Rev.xi. 4, 
man  his  neighbour  under  the  vine  and  under  the  fig  tree."  &xxu.  1,2. 

15.  Let  it  be  particularly  observed  here,  that  the  first 
"Anointed  one"  is  in  the  male  order,  and  is  called  the  "chief 
corner  stone,"  in  this  spiritual   temple.     And  that  the  second 


524 


APPEARING    OF    CHRIST 


B.  IX. 


CHAP.  III. 

Isa.  xxvjii. 

16. 

Zech.  iv.  7. 


Isa.  iv.  2. 


See  Zech. 
vi.  13. 
Hag.  ii  7. 


Jer.  xxiii.5, 
6. 


Jer.  xxxiii. 
14-16. 


"Anointed  one"  in  this  building  is  in  the  female  order,  and  is 
called  the  "head,  or  cap  stone,"  which  "shall  be  brought  forth 
with  shouting,  grace,  grace,  unto  her."  * 

IG.  These  prophecies  concerning  "the  branches"  are  both 
important  and  very  interesting,  as  they  most  particularly  allude 
to  the  work  of  God,  and  the  Dispensation  of  his  grace,  in  the 
day  in  which  we  now  live ;  therefore,  it  is  here  worthy  of  our 
particular  notice  and  regard,  that  the  final  work  of  Grod  could 
never  be  accomplished  in  its  beauty  and  glory,"  until  that  day 
when  the  second  branch  of  the  Lord,  representing  the  female, 
should  be  established  on  earth,  and  the  two  should  be  united  in 
one. 

17.  That  being  thus  united,  the  woman  is  the  co-worker  in 
building  up  the  temple  of  the  Lord,  and  in  the  upbuilding  and 
advancement  of  his  kingdom,  and  that  therefore,  being  a  true 
and  faithful  co-worker,  she  "eats  her  own  bread  and  wears  her 
own  apparel,"  agreeably  to  the  predictions  of  the  Prophet. 
And  it  is  also  worthy  of  further  notice  here,  that  the  union  be- 
tween the  two  Branches  is  neither  more  nor  less  than  the  marriage 
of  the  Lamb  and  his  Bride.  To  this  union  of  the  male  and 
female  in  the  "Branch  of  righteousness,  and  counsel  of  peace 
between  them  both,"  the  desire  of  all  nations  centered,  and  to 
this  all  the  Prophets  pointed. 

18.  Among  the  many  worthy  and  interesting  prophecies  con- 
cerning the  "  Branches,"  there  is  one  or  two  more,  immediately 
connected  with  our  subject,  we  will  notice.  "Behold  the  days 
come,  saith  the  Lord,  that  I  will  raise  unto  David  a  righteous 
Branch,  and  a  King  shall  reign  and  prosper,  and  shall  execute 
judgment  and  justice  in  the  earth.  In  his  days  Judah  shall  be 
saved,  and  Israel  shall  dwell  safely,  and  this  is  his  name  whereby 
he  shall  be  called  :  The  Lord  our  righteousness." 

19.  And  again,  "Behold,  the  days  come,  saith  the  Lord,  that 
I  will  perform  that  good  thing  which  I  have  promised  unto  the 
house  of  Israel,  and  to  the  house  of  Judah.  In  those  days,  and 
at  that  time,  I  will  cause  the  Branch  of  righteousness  to  grow  up 
unto  David,  and  He  shall  execute  judgment  and  righteousness  in 
the  land.  In  those  days  shall  Judah  be  saved,  and  Jerusalem 
shall  dwell  safely  ;  and  this  is  the  name  wherewith  She  shall  be 
called:  The  Lord  our  righteousness." 

20.  This  is  a  very  plain  and  pointed  prophecy,  and  less  obscure 
than  many  others  ;  and  will  therefore  require  but  a  few  short 
remarks  or  explanations.  It  is  in  two  distinct  parts ;  or  in  other 
words,  it  was  given  in  two  distinct  periods  of  time,  in  the  clays 
of  the  Prophet  Jeremiah. 

21.  The  second  or  last  part  of  the  prophecy  was  given  some 
nine  or  ten  years  after  the  first,  and  appears  to  have  been  given 

•  This  is  according  to  the  original. 


B.  IX.  IN  THE  FEMALE  ORDER.  525 

as  a  seal  of  confirmation  to  the  first ;  and  for  the  further  wise  chap.  hi. 
purpose  of  showing  that  the  promised  "  Branch  of  righteousness  " 
was  not  one  alone,  but  two  in  one.  For  the  Hebrew  word,  (in 
which  tongue  the  prophecy  was  given),  is  "  Jehovah — Tsidkenu" 
and  which  being  expressive  of  both  the  masculine  and  feminine 
genders,  is  therefore,  in  our  English  language,  correctly  translated 
"He  and  She  shall  be  called  the  Lord  our  Righteousness." 

22.  It  must  appear  evident  to  every  discerning  mind,  that  the 
allusions  in  this  prophecy,  are  pressing  to  the  latter  day  for  their 
accomplishment;  and  that  the  promises  contained  in  this  pro- 
phecy are  not  to  be  fulfilled  to  the  house  of  Israel  and  Judah, 
literally,  nor  yet  to  the  literal  Jerusalem,  all  these  being  used 
figuratively ;  but  that  it  was  to  the  spiritual  house  of  Israel  and 
Judah,  and  to  the  heavenly  Jerusalem  from  above,  that  the 
promises  were  made.  Or  in  other  words,  the  promises  were  made 
to  those  only,  who  through  faith  and  obedience  should  become 
the  true  Israel  of  God,  and  consequently  the  true  heirs  of  his 
promises. 

23.  Whatever  may  be  the  extent  of  that  great  and  mighty 
work,  which  shall  "  execute  justice  and  righteousness  in  the  earth," 
either  to  the  house  of  Israel,  to  the  Jews,  or  to  the  Gentiles,  or 
until  "the  earth  shall  be  full  of  the  knowledge  of  the  Lord,  as 
the  waters  cover  the  sea;"  certain  it  is  that  this  work  is  the 
work  of  the  "new  creation  of  God,"  of  a  "  new  heaven  and  a 
new  earth." 

24.  And  certain  it  is  that  this  new  creation  has  had  a  begin- 
ning, and  it  is  equally  sure  that  the  beginning  of  this  new  creation 
was  in  those  two  "righteous  Branches,"  who  being  united  in  one, 
were  made,  ordained,  and  constituted  a  new  and  spiritual  Parent- 
age. Hence  the  first  Father  and  Mother  in  the  new  creation  are 
the  two  first  foundation  pillars  in  God's  spiritual  building,  and  the 
"  two  Anointed  ones,  that  stand  by  the  Lord  of  the  whole  earth." 

25.  Through  these  "  righteous  Branches,"  then  whose  inherent, 
creative  and  productive  properties  and  powers,  are  both  male  and 
female  in  the  Divine  nature,  and  in  the  Divine  law  and  order, 

shall  righteousness  "grow  and  prosper,"  till  "all  the  ends  of  the  isa. xi.s; 
earth  shall  see  the  salvation  of  God."  ^"  ^"" 

26.  From  all  the  foregoing  predictions  concerning  the  second 
coming  of  Christ,  and  the  setting  up  of  his  kingdom  on  earth, 
how  can  it  be  otherwise  than  evident,  that  this  kingdom  could 
never  appear  until  the  time  appointed  of  the  Father,  when  the 
'■'■marriage  of  the  Lamb  with  his  Bride''''  should  take  place? 
How  can  it  be  otherwise  than  that  this  kingdom  is  a  spiritual 
kingdom,  a  kingdom  of  righteous7iess?  and  this  marriage  of  the 
Lamb  and  his  Bride,  is  a  spiritual  union  between  the  "  two 
Anoi?ited  ones,''^  whom  God  had  chosen  and  anointed  King  aJid 
Queen  of  Zion  ? 


526  APPEARING    OF    CHRIST  B.  IX. 

CHAP. III.  27.  And  what  can  be  more  evident,  from  all  the  prophecies  on 
that  subject,  than  that  this  King  and.  Queen  of  Zion,  are  the  first 
Father  and  Mother  of  all  the  children  of  the  regeneration  ?  and 
that  this  first  father  and  mother  are  the  beginning  of  the  "  crea- 
tion of  God,^^  of  the  "  new  heavens  and  the  new  earthl  "  What 
can  be  more  consistent  with  the  Divine  wisdom  and  goodness, 
than  these  prophecies  and  promises  of  God,  that  the  woman 
should  be  raised  to  her  proper  lot  and  order,  as  an  helper-meet, 
and  a  co-worker  with  her  Lord,  in  the  work  of  man's  redemption  ? 

28.  Where  is  there  a  plainer  declaration  in  all  the  sacred 
records  than  this:  that  Grod  created  the  first  man  Adam,  '■'■male 
and  female,  in  his  own  image,  and.  after  his  likt7iess?  What 
declaration  can  be  plainer  than :  that  the  first  man  Adam  of  the 
earth,  7vas  a  figure  of  Christ  the  second  Adam,  the  Lord  from 
heaven?  And  what,  then,  can  be  a  more  scripturjil,  true,  and 
rational  conclusion,  than  that  Christ  the  seco7id  Adam,  is  also 
male  and  female? 

29.  Yet  notwithstanding  all  these  plain  prophecies  and  prom- 
ises, and  also  these  plain  and  unequivocal  declarations  of  the 
Almighty;  such  now  is,  and  such  for  many  ages  has  been,  the 
blind  and  lost  condition  of  by  far  the  greater  part  of  what  is 
called  the  "  Christian  world,"  that  being  led  on  in  darkness  by  a 
blind  priesthood,  the  clearest  oracles  of  Grod  have  become  per- 
verted, and  the  very  order  of  Deity  subverted  and  falsified. 

30.  And  from  age  to  age,  one  blind  priesthood  after  another, 
have  followed  in  the  footsteps  of  their  predecessors,  who,  in  the 
place  of  truth  and  reason,  have  substituted  a  Deity  of  their  own 
invention;  a  "  Triune  God!  "  a  "  Trinity  of  three  male  persons 
in  the  Godhead!  '^  and  which  withal,  is  the  most  unscriptural, 
the  most  inconsistent,  incoherent  and  imaginary  of  all  anti- 
christian  dogmas. 

31.  From  whence  came  this  blindness?  From  whence  origin- 
ated this  perversion  of  the  Prophets  and  Apostles,  and  their  sacred 
writings  ?  From  whence  this  subversion  of  the  pure  law  and  order 
of  God,  to  the  exclusion  of  the  female  from  her  equitable  right  and 
participation  with  the  male  in  the  order  and  government  of  God's 
household,  the  same,  as  if  in  God,  the  female  had  no  existence  ? 

32.  From  whence,  we  ask,  is  the  origin  of  all  this  blindness  ? 
The  answer  is  plain  and  ready.  The  origin  of  all  this  blindness 
and  evil,  is  Satan,  that  old  serpent,  the  devil,  the  adversary  of 
God,  and  all  the  work  of  his  hands.  For  no  sooner  had  the  Son 
of  God  appeared  with  the  "glad  tidings  of  salvation,"  and  the 
Sun  of  Righteousness  arisen  with  "healing  in  his  wings,"  than 

See  Mat.      Satan,  through  his  emissaries,  stood  ready  to  resist  him,  and  to 
ii.  13. 16.     seek  occasion  for  his  life. 

33.  And  no  sooner  had  the  Apostles  and  first  Founders  of  the 
primitive  Church  finished  their  labors,  and  closed  their  days  on 


B.  IX.  IN  THE  FEMALE  ORDER.  527 

earth,  than  "devouring  wolves" — a  corrupt  and  aspiring  priest-  chap. hi. 
hood  began  to  take  the  dominion ;  and  under  the  assumed  name 
of  Christ,  and  a  false  profession  of  his  Church,  they  supplanted 
the   truth  and  simplicity  of  the   Gospel,  both   in  doctrine  and 
practice  ;  and  substituted  in  its  place  their  own  carnal  reasonings, 
the  vain  philosophy  of  the  Gentiles,  their  self-invented  and  in-   .see  Coi.  ii. 
coherent    dogmas ;    with    endless    contentions    about    God    and  ®' 
Christ;  about  spirit  and  matter,  and  aeons  and  demons,  and  so 
on ;  sufficient  to  fill  the  whole  Christian  world  with  proud  ambi- 
tion, perplexity,  discord,  confusion  and  strife  ! 

34.  This  was  the  gloomy  state  and  condition  of  the  Church, 
(falsely  called  the  primitive  Christian  Church,)  which  in  the 
beginning  of  the  fourth  century,  after  more  than  one  hundred 
years  of  wrangling  on  the  subject,  this  Church,  by  a  council  of 
her  318  lordly  bishops,  who  under  imperial  authority  at  the 
council  of  Nice,  in  the  year  325,  decided  and  decreed: — 

35.  That  there  was  a  "Godhead,"  and  that  in  this  Godhead 
were  "  three  distinct  male  persons,"  the  "  Father,  Son  and  Holy 
Ghost;  "  which  is  understood  to  mean,  He  the  Father,  He  the 
Son,  and  He  the  Holy  Ghost;  and  that  these  three  male  persons 
were  "One  Triune  God!"  a  "  Holy  Trinity  I  "  And  whoso- 
ever did  not  believe  and  acknowledge  this  as  the  only  true  and 
fundamental  doctrine  of  Christ  and  his  Apostles,  were  decreed 
heretics ;  and  heretics  must  be  persecuted  and  banished,  and  in 
process  of  time,  were  put  to  death. 

36.  But  the  faith  and  integrity  of  all  men  were  not  so  easily 
subdued ;  various  opinions  were  still  held  forth  by  the  contending 
parties ;  and  the  growing  authority  of  a  corrupt  and  aspiring 
priesthood,  not  being  fully  and  sufficiently  established  at  the 
council  of  Nice,  to  suit  their  views  of  ghostly  dominion  over  the 
consciences  and  conduct  of  men,  they,  the  priesthood  of  an  apostate 
Church,  held  a  second  general  council,  in  order  to  establish  more 
permanently  their  rudimental  doctrines,  and  thereby  more  effect- 
ually to  detect  and  suppress  all  heresies  that  might  exist,  or  rise 
up,  ''to  trouble  the  Church .'^^ 

37.  This  second  general  council,  also,  under  imperial  authority, 
consisted  of  350  bishops,  assembled  at  Const antijiople,  in  the 
year  381;  fifty-six  years  after  the  famous  and  much  celebrated 
"  council  of  Nice.'^  In  this  second  general  council,  the  doctrine 
of  the  Trinity,  of  three  male  persons  in  one  God,  was  fixed, 
decided,  and  decreed  in  a  more  full  and  determinate  manner  than 
what  the  council  of  Nice  had  formerly  done.  It  was  decided  and 
decreed,  that  the  Father,  Son  and  Holy  Ghost,  are  in  substance, 
in  glory,  and  in  majesty,  co-equal  and  co-eternal !  That  the 
Father  is  God,  the  Son  is  God,  and  the  Holy  Ghost  is  God ; 
and  that  Christ  the  Son  of  God,  is  "  perfect  God,"  and  "  perfect 
man  !  " 


528  INCONSISTENCY    OF    THE  B.  IX, 

ciiAP.  IV.  38.  And  this,  the  doctrine  of  the  •'  Holy  Trinity,'"  of  "  three 
male  persons  in  the  Godhead,"  was  contrived  up,  and  established, 
let  it  he  remembered,  by  the  lordly  and  aspiring  bishops,  and 
earthly  rulers,  in  the  fourth  century.  It  was  the  result  of  long 
and  bitter  contention,  among  the  priesthood,  and  the  decisions 
and  decrees  of  the  dominant  party  were  established  by  the 
imperial  authority  of  the  Roman  emperors.  And  hence  the  doc- 
trine of  a  "  Trinity,"  of  "  three  male  persons  in  the  Godhead," 
has  been  taught  and  supported  as  the  rudimental  doctrine  of  the 
"  Christian  religion "  by  all  the  professed  orthodox  of  the 
Christian  name,  throughout  the  dismal  reign  of  antichrist,  from 
the  beginning  of  the  fourth  century  to  the  present  time. 


CHAPTER  IV. 

INCONSISTENCY     OF    THE    DOCTRINE    OF     THE    TRINITY   WITH 
ALL    THE    MANIFESTATIONS    OF    GOD. 

The  foregoing  remarks  on  the  origin  of  that  doctrine  called  the 
"Holy  Trinity,"  may  appear  at  first  sight  as  a  digression  from 
our  main  object  concerning  the  "  Mother ;  "  but  by  a  further  view 
of  the  matter,  the  propriety  of  this  digression,  if  such  it  is,  will 
readily  appear. 

2.  We  should  here  recollect  that  immediately  after  the  fall 
of  our  first  parents,  in  the  garden  of  Eden,  the  Lord  God,  in 
displeasure,  denounced  their  disobedience  and  sin;  yet  he  pro- 
mised, notwithstanding,  that  "the  woman  and  her  seed  should 
crush  the  serpent's  head; "  and  declared,  moreover,  that  the  ser- 
pent "should  lie  in  wait  for  the  woman's  heel."  No  prophetic 
passages  of  Scripture  have  been  more  truly  verified  than  these 
two. 

3.  That  the  serpent  should  lie  in  wait  for  the  woman's  heel,  is 
neither  more  nor  less,  than  that  he  should  be  continually  lying  in 
wait,  and  watching  as  it  were,  at  the  back  doors  of  corruption, 
the  heel,  that  which  is  out  of  sight,  but  near  and  very  sensitive 
to  earthly  effects,  and  thus  prefigures  the  secret  poison,  injected 
by  the  serpent  in  the  fallen  nature,  among  the  weeds  of  strife 
and  contention,  in  the  hidden  manners  and  cunning  of  the  ser- 
pent, for  opportunities  to  injure  the  woman ;  and  especially  to 


B.  IX.  DOCTRINE  OF  TRINITY.  529 

frustrate,  and  if  possible,  supplant  and  overthrow,  the  designs   chap,  iv. 
and  promises  of  the  Almighty,  concerning  her  and  her  seed. 

4.  It  was  here,  among  the  corrupt  priesthood,  among  the  sons 
of  strife,"  the  lordly  bishops  of  the  fourth  century,  that  the  old 
serpent,  the  devil,  found  a  convenient  and  suitable  opportunity  to 
form  his  plans,  for  frustrating  the  designs  of  God,  and  of  making 
void  his  promises  to  fallen  man.  It  was  here,  in  a  very  special 
manner,  that  Satan  found  place  and  opportunity  to  "  change  the  j^j^  ;- 
truth  of  God,  into  a  lie,"  for  he  was  a  "  liar  from  the  beginning."  41. 

5.  The  Lord  God  in  the  beginning,  decreed  to  make  man 
"male  and  female,  in  His  own  image  and  likeness;"  and  he 
did  so  create  him.  But  Satan,  that  old  serpent  said,  and  his 
willing  and  obedient  subjects  decided  and  decreed  that  it  was 
false;  that  the  image  and  likeness  of  God  was  not  male  and 
female ;  but  that  it  was  a  "  Trinity  of  three  male  persons,  in 
one  God!  i\xQ  Son  procediiig  from  the  Father,''''  but  without  a 
Mother!  and  the  Holy  Ghost  (He)  "proceeding  from  both  the 
Father  and  the  Son." 

6.  This  is  the  true  -'Catholic  faith"  and  doctrine,  established 
by  the  blinded  ecclesiastical  and  civil  powers  of  the  fourth  cen- 
tury; and,  as  the  decree  says,  "which  faith,  except  every  one  do 
keep  whole  and  undefiled ;  without  doubt  he  shall  perish  ever- 
lastingly." What  chance,  then,  for  the  lives  and  well-being  of 
any  mortal  who,  in  future,  should  believe  or  think  differently. 
This  monstrous  doctrine  of  a  "Trinity,"  being  established  by 
both  ecclesiastical  and  civil  powers,  became  the  criterion  of  or- 
thodoxy, and  the  test  by  which  the  thoughts  and  opinions  of  all 
men  were  to  be  judged,  acquitted  or  condemned.  And  thousands 
upon  thousands,  in  succeeding  ages,  suffered  the  consequences 
and  the  penalty,  with  their  fortunes  and  their  lives. 

7.  And  here  it  may  be  proper  to  remark,  that  in  the  fourth 
century,  scarcely  a  vestige  of  the  true  spirit  and  simplicity  of 
the  Gospel,  and  of  the  first  primitive  church,  in  the  Apostolic 
age,  was  now  remaining  with  the  dominant  party,  wlio  claimed 
both  the  name  and  authority  of  Christ,  and  who  styled  them- 
selves the  Catholic,  the  only  orthodox,  and  the  only  true  Chris- 
tian Church ! "  And  let  it  be  kept  in  mind,  that  this  doctrine  of 
the  "Trinity,"  established  by  this  dominant  party  in  the  Chris- 
tian name,  was  the  "  opening  wedge,"  and  the  "  battering  ram," 
into  the  dominions  of  the  "  beast ;  "  the  "  key  "  into  the  kingdom 
of  antichrist,  and  his  long  and  deplorable  reign,  which  was  near 
at  hand. 

8.  That  Satan,  the  adversary  of  God  and  man,  had  in- 
fluenced the  devising  and  establishing  this  absurd  trinitarian 
doctrine,  must  appear  evident  to  every  spiritually  discerning 
mind.  For,  although  it  was  long  since,  did  not  the  old  serpent 
know  and  well  remember  what  the  Almighty  had  declared  to 


530  INCONSISTENCY    OP   THE  E.  IX. 

CHAP.  IV.   ]^ini  in  the  garden  of  Eden,  that  "  woman  and  her  seed  should 
yet  crush  his  head?  "     Undoubtedly  he  did. 

9.  And  when  those  contending  priests  and  bishops  were  met 
in  a  grand  and  general  council,  from  all  parts  of  the  then  known 
Christian  world,  Asia,  Africa  and  Europe,  to  settle  and  decide 
on  their  long  continued  disputes  and  wranglings  about  God,  and 
the  personalities  of  their  Deity ;  what  could  be  more  consistent 
with  the  enmity,  nay,  with  the  cunning  and  subtilty  of  the  ser- 
pent, than  to  inspire  these  lofty  dignitaries  with  ideas  and  views 
that  would  keep  out  of  sight,  the  "  woman  ?"  that  should  exclude 
the  female  from  having  any  part  or  attribute  in  the  existence  of 
Deity,  or  any  participation  in  the  work  of  man's  redemption  ? 

10.  What  could  be  more  agreeable  to  the  disposition  and 
enmity  of  the  serpent,  than  to  improve  this  favorable  opportunity 
for  forming  doctrines  and  decrees  in  the  name  of  God  and  Christ, 
which  might  frustrate  the  design  of  God,  in  regard  to  the  "wo- 
man, and  her  seed,"  who  were  yet  to  supplant  his  power?  What 
more  cunning  and  deeply  devised  plan  could  Satan  have  inven- 
ted, to  subvert  the  true  order  of  God,  to  exclude  the  female  from 
her  proper  place  and  rank  in  the  "  new  creation,"  than  that  of  es- 
tablishing, as  a  fundamental  article  of  the  Christian  faith  and  prac- 
tice, that  monstrous  doctrine  of  "  three  male  persons  in  one  God  ?  " 

11.  Thus  it  was  that  the  serpent  deposited  his  eggs  of  false- 
hood and  lies,  concerning  God,  in  the  spawn  of  con1  entimi^  strife. 
and  bitterness ;  and  these  eggs  of  the  serpent  were  brooded  over, 
and  hatched  out  by  the  priesthood,  the  lordly  bishops  of  the 
fourth  century,  who  in  their  sittings  and  councils,  brought  forth 
that  inconsistent  and  mischievous  doctrine  of  the  "  Holy  Trinity!  " 
And  all  this,  notwithstanding  the  plainest  and  most  express  dec- 
laration of  the  Creator,  to  the  contrary. 

12.  When,  therefore,  this  doctrine  became  established,  as  the 
test  of  all  religious  opinions,  as  the  very  basis  of  Christianity ; 
and,  when  the  same  doctrine  was  inculcated  from  the  cradle  to 
the  grave,  and  to  be  enforced  by  penal  laws,  and  statutes,  through 
succeeding  ages,  as  the  only  true  orthodox  doctrine  of  Christ  and 
his  Apostles ;  how  distant,  in  the  course  of  so  many  ages,  must 
have  been  the  views  and  thoughts  of  the  "Christian  world" 
generally,  with  regard  to  the  reality  and  consistency  of  the 
female  having  any  agency  in  the  work  of  man's  redemption. 

13.  Let  us  look  for  a  moment  at  the  consequences  of  this  long 
established  doctrine  of  "three  male  persons  in  God."  The  first 
consequence  was,  that  mankind  were  taught  7iot  to  believe  the 
word  of  the  Creator,  when  he  said  that  he  made  man  male 
and  female,  after  his  own  likeness.  That  they  were  not  to  be- 
lieve that  the  first  Adam  of  the  earth,  was  a  "figure  of  Christ,  the 
Lord  from  heaven."  The  further  consequence  was,  and  is, 
ao-reeable  to  the  device  of  Satan,  that  the  female,  as  to  her  having 


B.  IX.  DOCTRINE  OF  TRINITY.  531 

any  leading  agency  in  the  work  of  redemption,  was  kept  out,  of  cuav.  iv. 
sight,  as  in  that  work,  the  serpent  dreaded  the  "  bruising  and 
crushing  of  his  head  by  the  woman  and  her  seed." 

14.  And  hence,  according  to  these  false  creeds,  the  female 
forming  no  part  or  likeness  of  the  Divine  Being,  of  what  use 
was  her  existence  but  for  earthly  purposes  ?  What  of  rank,  or 
station  is  permitted  or  allowed  her  in  the  spiritual  work  and 
callings  of  God,  preparatory  to  a  future  state  ?  And  what,  from 
these  long  established,  and  long  received  autichristian  creeds, 
must  be  the  true  spiritual  state  and  condition  of  the  female  ?  Is 
she  not  still  under  the  "curse  ?  " 

15.  And  by  her  being  excluded,  according  to  those  creeds, 
from  any  part,  or  participation  in  the  order  and  government  of 
the  "  house  of  God,"  to  what  purpose  is  her  existence,  but  that 
she  might  remain  a  servile  subject  to  the  sinful  desire  and  lusts 
of  men;  and  thus  the  "broadway"  of  sin  and  destruction,  of 
carnal  pleasure  and  ruin,  might  be  left  open  to  fallen  man.  And 
all  this  was  the  device  of  Satan  in  the  first  establishment  of 
antichrist's  kingdom. 

16.  We  need  not  wonder,  then,  at  the  blindness  and  opposition 
of  mankind,  to  the  idea  that  the  female  is  united  with  the  male 
Christ,  as  an  helper-meet,  and  as  a  co-worker  in  man's  redemp- 
tion. Nor  need  we  wonder  at  the  perpetual  confessions  of  pro- 
fessed Christians,  especially  of  those  nominal  creed-making  and 
creed-loving  Christians,  that  they  are  yet  sinners. 

17.  It  is  admitted  by  all,  that  it  was  the  woman  the  old  ser- 
pent, by  his  cunning,  first  deceived  and  decoyed  into  sin,  and  that 
by  the  same  cunning  the  woman  decoyed  the  man,  and  thus  sin 
was  brought  into  the  world.  Now,  as  the  woman  was  the  first 
in  sin  and  transgression,  what  could  be  more  consistent?  what 
would  be  more  just,  equitable,  and  right  with  the  Almighty  and 
his  eternal  Wisdom,  than  that  the  woman  should  be  the  medium 
to  bring  forth  that  light  which  should  fully  reveal  the  man  of  sin, 
the  "  mystery  of  iniquity,"  and  the  secret  workings  oit/ie  serpent 
in  the  human  heart  ? 

18.  It  is  from  these  causes,  combined  with  the  enn)ity  of  the  ser-        ♦ 
pent,  and  his  secret  ivorhings  on  the  human  heart ;  infusing  corrupt 
inclinations  and  evil  desires  to  enjoy  the  pleasures  of  sin,  that  the 
offence  is  taken  at  the  manifestation  of  Christ  through  the  female. 

19.  But  it  must  needs  be  that  '■^offences  ivill  come,^''  for  no  way 
in  which  the  Lord  God  ever  revealed  his  will,  has  suited  the  car- 
nal mind,  nor  even  human  wisdom.  And  hence  it  is  written, 
"  Behold,  I  lay  in  Zion  a  stone,  a  tried  stone,  a  precious 
corner  stone,  a  sure  foundation^  But  (mind)  it  shall  be  for 
"  a  stone  of  stumbliyisr  and  a  rock  of  offence'''  to  the  disobedient 

and  them  that  '■'■stumble  at  the  ivord."     And  they  "  stuvihled  at  &.c.         ' 
the  stumblinsr  sione.^' 


532  INCONSISTENCY    OF   THE,    &C.  B.  IX. 

CHAP.  IV.  20.  And  therefore,  such  as  are  willing  to  consider  the  Christ, 
the  Anointing  Spii'it,  and  true  So?i  of  God,  in  any  other  light 
than  as  a  being  of  flesh  and  blood ;  and  that  he  cannot  manifest 
himself  in  the  manner  and  form  as  pleases  him  best,  whether  in 
and  through  the  male  or  the  female,  or  through  both,  such  are 
sure  to  be  offended,  such  are  sure  to  stumble  ! 

21.  This  '^  stone  of  stumbliiig,''''  this  '■'■  rock  of  offences,''''  is 
laid  in  Zion.  It  is  laid  a  '•'■  sure  foundation  "  because  it  is  laid  in 
both  male  and  female,  of  which  the  true  Zion  of  God  and  of  his 
likeness  is  composed ;  and  will  therefore  never  be  moved  nor  re- 
moved.  And  consequently  such  as  are  for  stumbling,  will  lack 
no  occasion  to  stumble,  and  they  may  as  well  stumble  at  Ann 
Lee,  the  Blacksmith's  daughter,  in  the  day  of  Christ's  second 
appearing,  as  both  Jews  and  Gentiles  stumbled  at  Jesus,  whom 
they  called  the  C(irpe?iter's  Son,  in  the  day  of  Christ's  first  ap- 
pearing. The  first  was  accused  of  '■'■blasphemy,^''  and  why  not 
the  second  ? 

22.  For  there  never  was  any  dispensation  of  the  favor  and 
grace  of  God  to  man,  but  what  has  been  met  with  opposition  and 
contempt  from  the  greater  part  of  the  fallen  race,  however 
infinite  in  wisdom  his  dispensations  were  planned  !  And  it  would 
seem  that  no  dispensation  of  the  goodness  of  God  to  mankind 
will  ever  be  acceptable  to  such,  in  whatever  form  or  manner  it 
may  appear,  unless  it  comes  agreeably  to  their  own  will  and 
pleasure.  And  therefore  there  is  no  other  alternative  with  the 
Almighty  in  the  performance  of  his  promise  after  dispensing  a 
fair  offer  in  mercy,  than  by  a  dispensation  of  his  rolling  judg- 
ments to  sweep  the  vncked  and  rebellious  from  the  earth. 

23.  It  is  upon  those  who  enjoy  the  greatest  privilege  of  know- 
ing the  will  of  God,  in  the  day  and  dispensation  of  his  grace 
in  which  they  live,  and  their  despising  the  same,  that  the  heaviest 
judgments  of  God  will  fall.  And  in  these,  especially  the  '■'■  des- 
pisers  "  of  the  work  of  God,  in  the  "  Last  Day,"  must  that 
Scripture  be  fulfilled,   "  Behold  ye  despisers,  and  wonder  and 

Acts  xiii  P^'>'ish  ;  for  I  work  a  ivork  in  your  days,  a  v;ork  in  which  ye. 
shall  in  no  wise  believe,  though  a  man  declare  it  unto  you.^' 


B.  IX.  SUMMARY   REMARKS    ON   THE,   &C.  533 


CHAPTER  V. 

SUMMARY   REMARKS    ON   THE    ORDER    IN    DEITY;    AND    CONSE- 
QUENT MANNER   OF  MAN'S  REDEMPTION  IN  CHRIST. 

The  foregoing  treatise,  concerning  the  order  in  the  existence  of  chap  v. 
Deity,  the  order  in  which  man  was  created,  and  the  corres- 
pendent  manner  of  man's  redemption,  may  be  comprised  in  the 
following  words ;  as  from  time  to  time,  has  been  made  known  by 
the  revelation  of  Christ,  in  this  day  of  the  second  manifestation 
of  that  Divine  Spirit,  with  infallible  proofs  of  their  truth  and 
reality,  namely : 

2.  That  in  the  Almighty  Being,  whom  we  call  God,  there 
existed,  before  man  was  created,  and  before  the  worlds  were 
formed,  an  Eternal  Two  in  One  Spirit;  who,  in  plain  Scrip- 
ture language  are  termed  Almighty  Power  and  Infinite 
Wisdom.  That  the  first  holds  the  seat  or  throne  of  the  Eternal 
Father;  and  the  second,  that  of  the  Eternal  Mother;  and 
that  by  the  union  of  these  Eternal  Two,  the  heavens  and 
earth  were  created  and  set  in  order;  and  by  their  united  power 
and  wisdom  they  are  sustained. 

.3.  Secondly.  That  before  the  world  or  order  of  creation  was 
formed,  and  before  man  was  created  on  the  earth,  there  existed, 
in  the  Christ  element,  an  order  of  spiritual  beings,  male  and 
female,  designated  Sons  of  God,  and  Moj-ning  Stars,  in  union  job, 
with  the  Eternal  Father  and  Mother  from  whose  living  essence  ^^vin.  7. 
they  were  a  proceeding ;  and  who  were  the  prototypes  of  the 
human  race.  And,  after  the  earth,  and  every  living  creature 
thereon  were  formed,  God,  through  means  adapted  to  the  end, 
created  man,  two  in  one  nature,  ••'  inale  and  female,  created  He 
them,  after  his  own  image,  and  in  his  own  likeness,"  and  called 
their  name  Adam. 

4.  Third.  That,  notwithstanding  Adam,  the  first  man  and 
woman  that  God  created  on  the  earth,  by  disobedience  to  the 
laws  of  their  Creator,  fell  from  the  rectitude  in  which  they  had 
been  placed ;  and  their  posterity  following  the  example  of  their 
parents  in  transgression,  having  likewise  fallen,  the  design  of 
God  to  raise  man  to  an  elevated  spiritual  order,  was  not  thereby 
thwarted ;  but,  that  his  purposes  in  that  respect,  might  be 
accomplished,  He  mercifully,  at  sundry  times,  and  in  divers 
manners,  promised  a  restoration  and  redemption  through  the 
agency  of  his  Divine  Son  and  Daughter,  and  mediators  of  his 
own  choosing. 

5.  That  this  promise,  which  continued  to  be  renewed  for  many 


534 


SUMMARY   REMARKS    ON    THE 


B.  IX. 


CHAP.  V. 


See  Hosea, 
xi.  10. 


See  Acts,  i. 

A(at.  xxvi. 

3G 

Mark,  xiii. 

3-2. 


Ii?a.  lix.  Sft. 
Gal.  iv.  4, 
Heb.  li.  16, 
17. 


Luke,  ix. 
20. 


Isa.  ix. 7 


Micah,iv.3. 


successive  ages,  ■v^s  couched  or  involved  in  prophetic  language, 
in  types  and  shadows ;  in  allegories ;  in  obscure  sayings,  and 
dark  similitudes,  which  were  not,  and  could  not  be  understood 
by  mortals,  until  the  ^^  times  and  seasons  "  in  which  Grod  would 
fulfill  his  promise,  and  accomplish  His  work  of  restoration.  And 
these  times  and  seasons,  as  well  as  the  order  and  manner,  in  the 
accomplishment  of  his  work,  the  '^Father  reserved  in  his  oivn 
poiver."  He  sufi'ered  not  man  to  have  the  knowledge  of  this:  "wo, 
not  the  angels  in  heaven,  neither  the  Son,  but  the  Father  o?ily." 
G.  Fourth.  That  in  the  fulness  of  time,  the  Father  sent  into 
the  world  his  beloved  Son ;  the  true  representative  of  his 
character,  the  "express  image"  and  likeness  of  the  Eternal 
Father,  to  redeem  the  fallen  race;  He  was  revealed  in  Jesus  of 
Nazareth,  who  existed  in  the  form  of  a  servajit,  and  was  the 
"  hod^j  prepared  for  him,^^  which  was  "  made  of  a  woman,"  as  the 
Apostle  expresses  it,  and  as  has  been  clearly  set  forth, 

7.  It  was  hence,  in  this  line  of  life,  that  the  Spirit  like  a  dove 
descended  upon  him,  (Jesus)  with  a  voice  and  a  testimony  "  This 
is  my  beloved  Son,  in  whom  I  am  well  pleased.''''  This  was  the 
Christ,  the  Anointing  Spirit  of  the  Holy  One;  the  Son  of  the 
living  God,  of  whom  the  voice  spake.  Thus  Jesus  became  the 
author  of  eternal  salvation,  the  '•'■first  begotten  from  the  dead^ 
The  '■'■bcgbming  and  first  Father  of  the  new  heavens,  and  the 
new  earth,  ivherein  divelleth  righteousness.^^ 

8.  Fifth.  That  the  Son  revealed  the  character  and  will  of  his 
heavenly  Father;  and  that,  for  the   day  and  time   being,  "  Ae 

finished  the  work  his  Father  gave  him  to  do.^^  But  there 
was  still  a  far  greater  work  for  him  to  do  in  a  future  day.  The 
time  for  the  '^setting  up  of  his  kingdom  "  on  earth  had  not  yet 
come ;  and  he  must  needs  go  away  ;  but  at  the  time  appointed 
of  the  Father,  he  would  come  ;  he  would  come  in  "  his  oion  glory, 
and  in  the  glory  of  his  Father,  and  of  the  holy  angels.'''' 

9.  That  the  time  for  his  "  marriage  "  should  come,  when  the 
^''^  Bride  should  have  made  herself  ready  ;''^  and  that,  at  his  com- 
ing again,  he  would  appear  in  union  with  his  Bride.  Until  that 
time,  his  kingdom  could  not  be  "  set  up  "  and  established  on 
earth  ;  nor  could  that  happy  period  advance,  when,  "  Of  the 
increase  of  his  goveryiment  and  peace  there  shall  be  no  end  ;  " 
when  "  nation  shall  not  lift  2/.p  sword  against  7iation,  neither 
shall  they  learn  war  any  more.''''  Then,  and  not  till  then, 
should  his  kingdom  appear. 

10.  Sixth.  That  it  was  not  possible  for  the  kingdom  of  Christ 
to  be  established  on  earth,  and  for  him  to  appear  in  "  power  and 
great  glory,"  as  he  promised,  until  the  two  Anointed  ones;  the 
Son  and  the  Daughter;  the  two  first  foundation  pillars  of  that 
kingdom,  should  both  be  made  manifest  on  earth,  and  the 
testimony  of  their  witnesses  established  among  men. 


B.  IX.  ORDER    IN    DEITY,    &C.  535 

11.  That  the  Son  having  been  made  manifest,  and  the  testi-    chap,  v. 
mony  of  his  witnesses  established,  (but  not  so  of  the  Daughter,) 

it  was  necessary,  therefore,  that  the  "  heavens  must  receive  him.  Acts,  hi  20. 
until  the  times  of  restitution  of  all  thi?igs,  vjkich  God  hath  spoken 
by  the  mouth  of  all  his  holy  Prophets  since  the  world  begaii.^^ 

12.  The  "times  of  restitution  of  all  things"  had  not  come. 
The  woman,  that  congenial  and  essential  part  of  man's  existence 
in  the  new  creation,  (as  well  as  in  the  old,)  had  not  yet  been 
restored  to  her  proper  place  and  order.  Therefore,  the  order 
of  God  in  the  work  of  man's  redemption,  and  the  restitution  of 
all  things,  was  not,  and  could  not  be  completed  in  the  day  of 
Christ's  first  appearing. 

13.  It  was  for  this  very  reason,  that  he  had  to  come,  and  pro- 
mised to  come,  the  "  second  time."  And  it  was  from  this  very 
cause,  and  the  long  distance  of  time  between  the  two  advents,  or 
Christ's  first  and  second  coming,  that  the  adversary  (Satan)  took 
the  advantage  and  '■'■scattered  the  power  of  the  holy  people;  ^^ 
and  the  sanctuary  of  the  saints  became  "  trodden  mider  foot'" 

for  the  space  of  "  forty  and  two  months,"  or  at  least,  12G0  years,   see  Daniel. 

14.  The  true  Church  of  Christ,  and  its  saving  power,  was 
supplanted ;  a  false  Church,  (and  finally  innumerable  false 
Churches,)  false  doctrines,  and  corrupt  power  and  dominion, 
under  the  Christian  name,  were  established  on  its  ruins,"  and 
prevailed,  even  until  the  time  when  the  promise  drew  near, 
for  "  Christ's  second  coming,"  and  the  "  cleansing  of  the 
sanctuary." 

15.  Seventh.  To  accomplish  the  order  of  the  new  creation,  and 
the  order  of  man's  redemption  in  both  the  male  and  female  line, 
when  the  fulness  of  time  had  come,  according  to  promise,  God, 
the  Eternal  Father  and  Mother,  sent  forth  into  the  world  their 
beloved  Daughter  in  the  chosen  one  prepared,  who  descended, 
not  from  the  princes  and  nobles  of  the  earth ;  but  she  appeared 
in  the  '■'■  forvi  of  a  handmaid.'''' 

16.  Who,  being  the  "  chosen  vessel "  of  God's  will,  became 
subject  to  the  death  of  a  carnal  nature  by  the  cross,  through 
obedience  and  sufferings,  and  was  invested  with  the  power  of 
God,  and  "  excellent  majesty  from  on  High  ;  "  and  was  "  clothed 
in  the  glory  and  brightness  of  her  Lord  and  Redeemer,  and 
with  the  garments  of  his  salvation.  He^ice  she  was  the  second 
Heir,  in  the  covenant  of  promise  of  eternal  life;  "  and  having 
received  the  "  Anointing  of  the  Holy  One,  she  was  the  true 
representative  of  the  Daughter,  the  Mother  Spirit  in  Christ,  the 
"  express  image  aiid  likeness  of  her  Eternal  Mother  ;  "  and  by 
the  same  anointing,  the   Christ,  abiding  in  her,  she  became  the 

first  Mother  of  the  children  of  the  regeneration.     Of  this  Parent- 
age, the  "  whole  family  and  household  of  God,  in  heaven  and  on  il*   ''  ■"'* 
earth,  is  named." 


536  SUMMARY  REMARKS  ON  THE  B.  IX. 

CHAP.  V.  17.  As  the  testimony  of  Christ  first  appearing,  in  and  with  the 
Son  of  man,  was  confirmed  by  many  witnesses,  in  all  of  whom 
we  believe,  with  unwavering  faith  and  confidence,  even  so  it  is 
now.  The  testimony  of  Christ's  second  appearing  in  and  with 
the  Daughter,  is  also  confirmed  by  many  living  witnesses ;  by 
thousands,  who,  through  her  ministration  and  Spirit,  (derived 
from  the  Son)  have  received  the  power  of  salvation  from  all  sin, 
and  daily  partake  of  the  bread  and  waters  of  eternal  life.  These 
are  they,  who  follow  Jesus  Christ  in  the  regefieratiofi ;  and  that 
have  "forsaken  all  for  Christ,  and  the  kingdom  of  heaven's  sake." 
"  By  their  fruits  ye  shall  know  iherny 

18.  And  finally,  after  the  Son  and  Daughter,  the  Two  Anoint- 
ing Ones,  the  first  and  Divine  Parents  of  our  redemption,  had 
both,  in  their  appointed  times,  been  revealed  on  earth,  in  the  form 
of  those  whom  they  came  to  redeem,  and  after  they  had  finished 
the  work  on  earth  which  the  Eternal  Parents  had  given  them  to 
do,  they  then  left,  with  their  first  born  Son  and  Daughter  and 
their  cross-bearing  children,  their  united  spirit  and  counsel  for 
building  Zion. 

19.  And  when,  by  the  power  of  their  united  testimony  and 
example,  they  had  laid  the  foundation  for  the  "  second  (spiritual) 
temple,"  conjointly  with  the  first,  and  the  "  Desire  of  all  nations^' 
had  come ;  then,  and  never  till  then,  could  the  Church,  the  beloved 
city.  New  Jerusalem,  begin  to  appear  as  "  coming  doicn  from  God 

Rev.xxi.2.  out  of  heaveii,  prepared  as  a  hride  adorned  Jor  her  husband.''^ 

20.  All  these  things  have  come  to  pass  in  their  proper  times 
and  seasons  as  predicted  by  the  Prophets.  The  evidences  of  this 
fact,  of  its  truth  and  reality,  are  before  the  world.  "  A?id  the  light 
shineth  in  dark?iess,  and  the  darkness  cora'prehendcth  it  not.^'' 
The  Divine  Son  and  Daughter,  through  these  two  Anointed  ones 
of  the  Most  High,  have  appeared,  and  have  been  made  manifest 
on  earth.  Not  in  earthly  pomp  and  splendor,  according  to  the 
lofty  and  vain  imagination  of  "blind  guides,"  did,  or  was  Christ 
to  appear,    either  at   his  first  or    second   coming ;    but  in  low 

Seelsa.iiii.  humility  and  sorrow  of  soul  did  he  come,  both  the  first  and  second 
1, 3,  &  hv.    ^.jjjjg  .  JQ  ^jjg  male,  and  in  the  female. 

21.  These,  the  two  Anointed  ones  of  God's  own  choosing  and 
appointment,  have  borne  their  testimony,  and  left  the  example  of 
forsaking  all  for  the  kingdom  of  heaven's  sake;  of  confessing 
and  forsaking  every  sin,  and  every  sinful  thing ;  of  living  a  pure 
and  holy  life  of  self-denial,  and  bearing  a  daily  cross  against  all 
the  allurements,  temptations,  and  propensities  of  an  evil  and 
corrupt  nature ;  of  renouncing   the  world,  and  crucifying   the 

flesh  with  all  its  affections  and  lusts,  which  is  crucifixion  and 
death  to  all  the  elements  and  rudiments  of  the  fleshy,  sensual  and 
sinful  nature  of  fallen  man. 

22.  And  thus,  by  the  united  spirit  and  testimony  of  the  two 


B.  IX.  ORDER    IN    DEITY,    &C.  537 

Anointed  ones,  tliey  have  broken  asunder  the  bands  of  death,    chap.  v. 
and  brought  "Zz/'e  andimmortality  to  lights     To  the  ^'wUling 
and  ohedioit,''''  both  man  and  woman,  they  have  brought  salvation 
and  deliverance  from  the  bondage  of  sin  and  corruption. 

23.  They  have,  moreover,  visited  their  children,  their  true 
and  faithful  crossbeariug  followers,  with  their  spiritual  presence, 
bestowed  upon  them  of  the  rich  treasures  of  the  invisible  world, 
and  endowed  them  with  the  power  and  gifts  of  God  from  on  high. 
They  have  established  the  Zion  of  God's  likeness  upon  earth, 
the  beloved  city,  the  Heavenly  Jerusalem,  wherein  no  unclean 
thing  can  enter  and  abide.  And  they  have  adorned  Zion  with 
the  elements  of  order  and  beauty,  harmony  and  love.  Hence 
her  walls  are  salvation;  and  virtue  and  truth,  righteousness  and 
peace,  reign  within  her  borders.  And  this  beloved  city  can  ^I'y-io." 
never  be  overcome. 

24.  These  are  the  '■'•marvellous  works''''  of  the  Lord  our  God, 
which  he  promised  to  perform  in  the  latter  days.  And  thus,  be- 
yond all  doubt,  will  God,  in  his  own  due  time,  fulfil  all  his  word, 
and  accomplish  all  his  purposes,  and  his  work,  with  all  the 
nations  and  inhabitants  of  the  earth. 

25.  Although  the  day  has  actually  come,  that  shall  ^'■burji  as 
an  oven,''^  and  the  judgments  of  God  are  rolling  on  the  earth  with 
increasing  calamity,  while  devouring  fires,  and  destroying  floods, 
while  earthquakes,  and  hail,  and  wars,  and  famine,  and  pestilence, 

are  stalking  through  the  earth,  to  punish  the  world  for  its  iniquities,  see  Luke, 
And  also  while  the  proclaiming  angels  of  God,  through  marvel- 
lous signs,  and  wonderful  providential  and  spiritual  operations, 
which  are  more  and  more  increasing  in  the  age  and  day  in  which 
we  live,  are  loudly  calling,  and  solemnly  warning  the  inhabitants 
of  the  earth  that  God  is  drawing  near  to  visit  the  world  by 
'■''pouring  out  his  Spirit,'^  in  mercy,  as  well  as  in  judgment. 
(See  Rev.  xviii.  1-4,  xix.  17-21.*)  Still  the  children  of  men 
do  not  know  the  day  of  their  visitation. 

26.  Yet,  to  them  that  ^'■fear  his  name,   shall  the  Sun  of  Mai.iv.  2. 
right eoiisness    arise  loith  healing  in  his  wings ^     They   that  see  Mat.  v. 
"  Hiinger  and  thirst  after  righteousness  shall  be  filled.''''     They  Heb.  ix.  28. 
that,  in  true  humility  and  sincerity  of  heart,  desire  and  look  for  Jsal^ix^'g.^' 
Christ's  second  coming,  to  them  will    he   appear  the    "  second 

time,"  to  their  joy  and  salvation;  and  the  '■'■knowledge  of  the 
Lord  and  his  glory  shall  yet  fill  the  earth  as  the  waters  cover 
the  sea.'^     Amen. 

*  The  conjunctive  voices,  powers,  and  influences  of  these  two  angels,  are  evi- 
dently the  supernatural  agencies  which  cause  the  extraordinary  phenomena  of 
this  age  and  time,  and  which,  in  their  strange  manifestations,  have  confounded 
all  the  natural  wisdom  of  man. 


35 


THE    TESTIMONY 


CHRIST'S  SECOND  APPEARING. 


BOOK  X. 

PRACTICAL  PRINCIPLES  OF  BELIEVERS  IN  CHRIST'S 
SECOND  APPEARING. 


CHAPTER   I. 

THE    ORDER    OF    GOD    IN    THE    CONFESSION   AND    FORGIVENESS 

OF    SINS. 

That  all  mankind  have  sinned,  and  that  none  can  be  justified,    chap.  i. 
accepted,  and  saved,  without  forgiveness,  none  who  believe  the 
Scriptures    of  truth   will    pretend    to  deny ;    and  it  is  a  truth 
equally  undeniable,  that  without  a  confession  of  sins,  there  can 
be  no  forgiveness. 

2.  "  He  that  covereth  his  sins  shall  not   prosper;  but  whoso  Prov. 
confesseth  and  forsaketh  them  shall  have  mercy.     If  we  say  we  f  joiJ'„  ^^' 
have  not  sinned,  we  make  him  a  liar,  and  his  word  is  not  in  us.   8-10. 
Or,  if  we  say  that  we  have  no  sin,  we  deceive  ourselves,  and  the 

truth  is  not  in  us."  This  is  the  same  as  to  cover  sins.  "  But 
if  we  confess  our  sins,  he  is  faithful  and  just  to  forgive  us  our 
sins,  and  to  cleanse  us  from  all  unrighteousness." 

3.  Agreeable  to  this  are  the  words  of  the  Prophet  Ezra,  "  Let 

not  the  sinner  say  he  hath  not  sinned :  for  God  shall  burn  coals  2  Esd.  xvi. 
of  fire  upon  his  head,  which  saith  before  the  Lord  God  and  his  ^^'  ^^'  *'°- 
glory,  I  have  not  sinned.     Surely  the  Lord  God  knoweth  your 
inventions,  and  what  ye  think  in  your  hearts,  even  them  that  sin, 
and  would  hide  their  sin.     What  will  ye  do  ?  or  how  will  ye  hide 
your  sins  before  God  and  his  angels  ?" 

4.  Then,  as  it  is  impossible  for  any  sinner  to  hide  his  sins  from 
God  or  his  angels,  and  as  there  is  no  possibility  of  forgiveness 
with  out  confession,  and  as  it  is  with  the  mouth  that  confession  is 
made  unto  salvation ;  therefore  the  coming  of  Christ  with  his  holy 


540  THE   CONFESSION    OF    SINS.  B.  X. 

CHAP.  I.  ano-els,  or  in  his  saints,  is  to  give  mankind,  wlio  are  weary  of  sin, 
the  privilege  of  confessing  their  sins  to  God,  by  Christ  the  Medi- 
ator, in  his  saints,  where  he  is  actually  revealed  and  made  manifest, 
as  the  only  true  light  of  the  ivorld ;  and  which  is  the  only  door 
of  hope  that  ever  was,  or  ever  will  be  open  for  real  salvation. 
Ecci.  xii.  5.   God  will  bring  every  work  into  judgment,  with  every  secret 

^^■.  thing.     KnA,  Now  is  the  judgment  of  this  world.     If  I  regard 

31.   '  iniquity  in  my  heart,  says  David,  the  Lord  will  not  hear  me. 

Psa.  ixvi.     j^^  J  ^g^^  I  judge,  says  Christ  Jesus.     A?i,d  the  Son  of  man  hath 
John,  V. 30.  ipoiver  on  eartlt  to  j'orgive  sins.'''' 

6.  All  must  admit,  that  all  sins  are  ivories  of  darkness,  conse- 
quently that  they  proceed  from  the  tempting  influence  of  the 
powers  of  darkness ;  that  it  is  the  aim  of  sinners  to  keep  their 
works  in  the  dark,  and  cover  them  from  all  who  have  spiritual 
light  to  condemn  them.  But  upon  all  in  that  state,  the  Lord 
pronounces  the  woes  of  condemnation,  "Woe  unto  them  that 
seek  deep  to  hide  their  counsel  from  the  Lord,  and  their  works 
are  in  the  dark.     Woe  to  the  rebellious  children,  saith  the  Lord, 

T  that  take  counsel,  but  not  of  me ;  that  cover  with  a  covering, 

15;  xx.x.  1.  but  not  of  my  opirit,  that  they  may  add  sm  to  sm. 

7.  Such  is  evidently  the  nature  of  sin  and  sinners.  Therefore, 
all  who  are  induced  honestly  to  uncover  and  confess  their  sins 
before  those  who  are  agents  of  Divine  light,  must  certainly  be 
actuated  by  the  Spirit  of  light.  Hence,  this  honest  feeling  pre- 
pares the  heart  and  opens  the  door  for  the  seed  of  the  Go.spel  to 
be  sown  in  the  soul,  and  to  bring  forth  the  fruits  of  salvation.  For 
it  is  those  ivho  receive  the  word  or  seed  of  the  Gospel  in  a  "good 
and  honest  heart,"  "that  bring  forth  fruit."  From  these  pre- 
mises, every  candid  mind  will  have  a  clear  evidence  of  the  pro- 
priety and  necessity  of  confessing  sins  in  the  order  of  God. 

8.  The  first  Divine  appointment  for  the  confession  of  sins,  re- 
corded in  the  Scriptures,  was  given  through  Jacob,  the  father  of 
the  tribes  of  Israel.  After  the  affair  of  the  Shechemites,  Jacob 
feared  that  the  inhabitants  of  the  land  would  rise  and  destroy 
him  and  his  household.  And  God  said  to  him,  "Arise  and  go 
i;p  to  Bethel,  and  make  there  an  altar  unto  God."  Then  Jacob, 
as  elder  of  his  household,  preparatory  to  the  institution  of 
sacred  worship,  required  them  all  to  "put  away  their  strange 
gods,  and  change  their  garments,  that  they  might  be  clean." 

9.  And  in  obedience  they  gave  up  their  strange  gods  to  him, 
with  all  their  ear-rings  and  ornaments :  and  Jacob  hid  them  in 
the  earth,  whence  they  originated.  And  they  having  changed 
their  defi^led  garments,  were  made  clean  and  clad  with  new  rai- 
ment, according  to  the  work  of  the  day ;  and  the  blessing  of  God, 
and  protection  from  their  enemies  attended  them.  Thus  it  is 
clear,  that  all  who  owned  Jacob  as  their  leader,  had  to  give  an 
account  of  all  those  things,  which,  according  to  the  then  present 


B.  X. 


THE    CONFESSION    OP    SINS. 


541 


See  Gen. 
XXXV.  1-15. 


degree  of  the  work  of  God,  were  not  owned  of  him.     This  was    chap,  i 
done  by  an  open  and  practical  confession. 

10.  After  this  work  was  effected,  Jacob  built  an  altar,  where 
he  and  all  his  people  could  offer  their  sacrifices,  and  worship  the 
true  God,  which  could  not  be  done  before.  Here  the  foundation 
was  laid  for  Israel  to  be  the  true  worshippers  of  God,  in  the  figu- 
rative order,  as  a  type  of  spiritual  Israel,  and  the  worshippers  of 
the  true  God,  "  in  spirit  and  in  truth.'''' 

11.  This  was  the  first  established  worship,  divinely  appointed, 
for  any  people,  recorded  in  Scripture.  And  this  foundation  was 
laid  by  means  of  an  honest  confession  to  their  elder,  of  sin,  ac- 
cording to  the  light  of  the  day,  and  giving  up  their  strange  gods, 
and  all  that  belonged  to  them ;  for  these  were  the  idols  that  the 
world  then  worshipped,  and  were  its  prevailing  sins ;  and  they 
could  not  be  accepted  as  the  worshippers  of  the  true  God,  until 
they  had  confessed  and  put  them  away. 

12.  Then  God  appeared  to  Jacob,  and  changed  his  name  to 
Israel,  that  is,  princely  prevailcr  with  God,  and  thus  instituted 
his  descendants  as  the  covenant  people  of  God,  in  figurative  order, 
to  be  typical  of  his  true  Israel,  who  are  the  princely  prevailers 
with  God,  by  overcoming  the  fallen  nature  of  the  first  man,  and 
him  that  had  the  power  of  it.  Such  will  compose  God's  cove- 
nant people,  in  his  everlasting  kingdom. 

l.S.  Therefore,  if  the  work  of  an  honest  confession,  and  putting 
away  all  the  idols  of  the  world,  and  hiding  them  in  the  earth, 
was  necessary  to  bring  souls  into  the  figurative  work  of  God,  by 
which  they  were  saved  from  their  outward  enemies,  how  much 
more  important  must  this  work  be,  in  the  perfect  dispensation,  in 
order  to  become  the  pure  children  of  God,  and  be  saved  from 
their  spiritual  enemies,  and  thereby  find  an  inheritance  in  his 
heavenly  kingdom,  of  which  the  land  promised  to  natural  Israel 
was  but  a  figure. 

14.  By  such  a  confession  and  sacrifice,  the  sins  and  idols  of 
souls  are  put  away,  and  buried  in  the  world  from  whence  they 
came,  never  more  to  be  brought  up  against  them,  if  they  continue 
honestly  to  serve  the  true  God.  Thus  their  defiled  garments  of 
sin  will  be  stripped  off,  and  they  will  be  clean,  and  become  clad 
with  robes  of  righteousness,  and  thereby  be  acceptable  worshippers 
of  God,  "m  the  beauty  of  holiness.'''' 

15.  This  order  of  the  confession  of  sins  was  marked  out  under 
the  law,  by  the  command  of  God  to  Moses,  and  established  as  an 
abiding  statute  for  Israel.  And,  although  the  outward  and  cere- 
monial part  of  the  law  ceased  at  the  appearing  of  Christ,  such 
as  offerings  and  sacrifices  for  sin  ;  yet  confessing  and  forsaking 
sin  did  not  cease  :  For  all  the  Prophets  and  the  Lata  prophesied 
until  John.  And  they  of  Jerusalem  and  all  Judea,  and  the 
region  round  about  Jordan,  were  baptized  of  John  in  the  river 


See  1  John, 
19. 

Luke,  XV. 
22. 
Rev.xix.  8. 


Mat.  xi.  13. 
iii.  5,  6. 
Mark  i.  1. 


24 


542  THE   CONFESSION    OF    SINS.  B.  X. 

CHAP.  r.  Jordan,  confessing  their  sins;  wliich  was  the  beginning  of  the 
Gospel  of  Jesus  Christ. 

iTim. V.  1(3.   Some  metis  sins  are  ofen    beforehand^  going  before    to 

judgment.  Which  is  in  no  other  way  than  by  an  open  and  free 
confession,  or  bringing  their  deeds  into  the  judgment,  where  the 
judgment  is  given  unto  the  saints.  But  some  men^s  si?is  folloio 
after.  For  a  confession  made  in  the  dark,  where  the  sin  is  com- 
mitted, or  in  the  desert,  or  some  secret  chamber,  without  any 
evidence  or  witness,  is  no  confession  at  all ;  nor  is  anything  laid 
open  in  the  sight  of  Grod,  or  brought  to  the  light  thereby,  for  all 
things  are  naked  and  open  before  him,  and  nothing  can  be  covered 
from  him,  nor  anything  brought  to  the  light  of  his  All-seeing 
eye. 

17.  The  order  of  God  in  the  confession  of  sins  was  marked 
out  in  a  shadow,  under  the  Law ;  and  Christ  came  not  to  destroy 
the  Law  or  the  Prophets,  but  to  fulfil ;  and  he  came  into  the  world 
for  judgment,  so  the  substance  was  in  a  measure  fulfilled,  in  the 
work  of  his  first  appearing ;  but,  according  to  the  testimony  of 
Christ  in  that  day,  the  Law  and  the  Prophets  were  to  be  more 
especially  fulfilled  in  his  second  appearing,  which,  on  that  ac- 
count, was  spoken  of  as  the  judgment  of  the  great  day. 

18.  That  the  order  of  God  for  the  confession  of  every  particular 
sin,  was  established  under  the  Law,  is  evident  from  the  whole 
Law  :  a  few  passages  of  which  may  suffice  for  example:   "And 

Num.  V.  the  Lord  spake  unto  Moses  saying,  speak  unto  the  children  of 
Israel ;  when  a  man  or  woman  shall  commit  any  sin  that  men 
commit,  to  do  a  trespass  against  the  Lord,  and  that  person  be 
guilty :  then  they  shall  confess  their  sin  which  they  have  done  : 
and  he  shall  recompense  his  trespass  with  the  principal  thereof, 
and  add  unto  it  the  fifth  part  thereof,  and  give  it  unto  him  against 
whom  he  hath  trespassed." 
Lev.  iii.  19-  ^0^  the  time  then  present,  there  were  always  certain  per- 

3-9'  sons  appointed,  according  to  the  order  of  God,  to  hear  and  judge, 

X.  9-17.   '     and  to  direct  the  transgressor  how  to  make  restitution ;  which 
served  as  a  shadow  of  future  things  under  the  Gospel.     And  the 
confession  of  every  particular  sin  was  accompanied  with  an  offer- 
ing and  a  sacrifice,  to  be  oflered  at  the  door  of  the  tabernacle. 
Lev.  xvii.         -0.  And  if  any  one  ofl'ered  an  offering,  or  a  sacrifice,  in  any 
*'^-  other  place  than  at  the  tabernacle,   where    God   had  expressly 

placed  his  name,  it  was  counted  sacrificing  unto  devils,  and  that 
soul  was  to  be  "cut  off  from  among  his  people."  Which  had  a 
particular  allusion  to  the  work  of  Christ  in  his  first  and  second 
appearing,  showing  that  it  would  not  be  lo  here  !  and  lo  there  ! 
Luke  xvii  that  God  would  be  found  to  acceptance  ;  but  as  Christ  expresses 
37-  it,  Wheresoever  the  body  is :  that  is,  where  he  should  pitch  his 

true  tabernacle  in  his  people,  and  expressly  place  his  name,  for 
salvation. 


5-7, 


B.  X.  THE   CONFESSION   OF   SINS.  543 

21.  The  high  priest  went  into  the  holiest  of  all  once  a  year,  chap,  r. 
and  that  not  without  blood  ;  for  two  goats  were  to  be  brought  Heb.  iv.  7, 
one  was  to  be  slain  and  sacrificed,  to  make  an  atonement  for  the  ^'^^■ 
whole  congregation  of  Israel ;  which  typefied  Jesus  in  Christ's 

first  appearing,  when  by  his  own  blood,  or  life,  having  opened 
the  way  of  atonement,  for  the  sins  of  the  world,  as  a  Mediator 
he  entered  into  heaven  itself;  from  whence  he  was  to  appear  the 
second  time,  to  complete  the  work  of  redemption, 

22.  But  it  should  here  be  particularly  observed,  that  the  sins  of 
the  people  were  not  taken  away  until  after  the  high  priest  returned 
out  of  the  holiest  of  all,  having  prepared  the  way  of  atonement 
for  the  sins  of  the  whole  congregation,  by  the  blood  of  the  first 
goat  which  was  slain.  So  Jesus,  by  offering  up  his  own  life, 
opened  the  way  of  final  atonement  for  the  sins  of  the  world; 
yet  sin  was  not  wholly  taken  away  in  Christ's  first  appearing,  ;  but 
the  promise  remained:  Unto  them  that  look  for  hivi  shall  heap- 
pear  the  second  time  loithout  sin  unto  salvatio?i.  Which  was  to 
make  a  final  end  of  sin. 

23.  Again,  it  was  commanded,  saying,  "Aaron  (after  return-   Lev.  xvi. 
ing  from  within  the  vail)  shall  lay  both  his  hands  upon  the  head  '^^'2''24. 
of  the  live   goat,  and  confess  over  him  all  the   iniquities  of  the 
children  of  Israel,  and  all  their  transgressions  in  all  their  sins, 
putting   them  upon  the  head  of  the  goat,  and  shall   send  him 

away  by  the  hand  of  a  fit  man  into  the  wilderness."  This  was 
to  be  an  everlasting  statute  unto  the  children  of  Israel,  for  all 
their  sins,  once  a  year. 

24.  This  order  of  a  full  confession  of  sins  over  the  head  of  the 
scape  goat,  had  a  particular  allusion  to  the  second  appearing  of 
Christ,  to  make  an  end  of  sin,  by  a  full  atonement  and  remission, 
in  the  order  of  full  and  final  confession,  and  a  final  forsaking. 

25.  This  law  respecting  the  order  of  atonement  for  the  high 
priest  and  congregation  of  Israel,  was  one  of  the  most  important 
figures  of  the  Law.  For  the  sacrifices  of  the  high  priest  for  him- 
self, and  his  entering  into  the  holy  place  with  the  offerings  of 
incense,  did  not  make  atonement  for,  nor  take  away  sin  from, 
the  congregation,  nor  from  any  individual,  without  doing  their 
own  work,  as  appointed  by  that  law. 

26.  All  that  the  high  priest  could  do  for  them,  was  to  act  as 
a  mediator ;  and  through  that  medium  a  way  was  prepared,  and 
an  order  established,  whereby  all  those  who  would  confess  their 
sins  to  the  appointed  order  of  the  priesthood,  and  sacrifice  the 
flesh  of  beasts  by  fire,  typifying  the  sacrifice  of  a  fleshly  nature, 
and  through  the  medium  of  the  high  priest,  offer  their   offerings 

^of  incense,  which  prefigures  the  offerings  of  repentance,  prayers.  Rev.  viii. 

and  intercessions;  such,  and  such  only,  were  ceremonially  for-  3' 5. 

given,  their  sins  taken  away,  and  an  atonement  made  for  them,  xvi. 
so  they  were  accepted  according  to  the  law. 


544  THE    CONFESSION    OP    SINS.  B.  X. 

CHAP.  I.        27.  Therefore,  according  to  this  plain  figure,  the   sacrifice  of 
'  Jesus  Christ,  for  himself  and  the  human  race,  and  his  entering 

in  ^^  through  the  vail,''''  with  the  ofi"ering3  and  incense  of  prayer, 
repentance,  and  intercession,  cannot  take  away  "  the  sins  of  the 
toorld,^^  nor  make  an  atonement  for  the  sins  of  any  soul,  without 
such  doing  their  own  icork,  according  to  the  law  of  Christ. 
Heb.  xii.  28.  Jesus  Christ  was  the  spiritual  High  Priest,  and  "  Media- 

~4.  tor  of  the  new  cove7ia7it.'"     And  by  his  sufferings  and  sacrifice 

of  his  oion  life,  and  by  his  offerings  of  prayers,  and  intercessions 
in  the  holy,  heavenly  place,  and  returning  again,  he  opened  the 
way  for  souls  whereby  they  might  find  salvation,  by  honestly  con- 
fessing their  sins  in  the  order  which  he  established,  and  by  sa- 
crificing the  beastly  propensities  of  the  flesh,  in  the  fire  of  the 
Holy  Spirit,  and  through  the  medium  of  that  order,  oflfei'ing  the 
sincere  incense  of  their  repentance,  prayers,  and  intercessions  ; 
all  such  might  find  mercy  and  forgiveness,  and  become  '^  At  one," 
with  God.  This  is  the  true  meaning  of  atonement.  ,But  Jesus 
Christ  being  at  one  with  God,  does  not  make  any  other  soul  at 
one  with  Him. 

29.  Therefore,  it  is  a  great  deception  to  suppose  that  the  suf- 
ferings and  death  of  the  Saviour  could  make  an  atonement  for 
souls,  unless  they  partake  of  the  same  sufferings  and  death,  and 

1  Pet,  iv.  1.  do  their  own  work  ;  as  says  Peter,  "  Forasmuch  then,  as  Christ 
hath  suffered  for  us  in  the  flesh,  arm  yourselves  with  the  same 
mind ;  for  he  that  hath  suffered  in  the  flesh  hath  ceased  from 
sin.'^  And  without  passing  through  this  work,  salvatio?i  can 
never  be  obtained. 

30.  A  particular  example  of  confessing  sins  to  God,  is  given 
osh.  vii.      in  the  case  of  Achan.     "And  Joshua  said  unto  Achan,  give,   I 

19-26.  pray  thee,  glory  unto  the  Lord  God  of  Israel,  a?id  make  confes- 

sion unto  him ;  and  tell  me  what  thou  hast  d.onc,  hide  it  not 
from  me.''''  And  Achan  answered  Joshua,  saying,  "Indeed  / 
have  sinned  against  the  Lord  God  of  Israel,  and  thus  and  thus 
have  I  done." 

31.  In  this  case,  as  the  sin  was  of  a  public  nature,  and 
affected  the  whole  congregation,  Joshua  stood,  figuratively,  in 
the  order  of  a  mediator,  to  hear  the  conf!cssion ;  for  Achan  could 
make  no  confession  to  the  Lord  God  of  I'srael,  or  to  his  accept- 
ance, but  where  He  was  then  manifested,  which  was  Jn  his  ser- 
vant Joshua,  as  the  first  leader  of  Israel ;  but  where  the  sin 
was  of  an  individual  nature,  the  confession  was  made  to  the 
priest  appointed  to  that  ofiice,  as  the  Elder  of  the  people.  In 
this  instance,  as  Achan's  sin  was  sacrilegious  rebellion,  against 

J  ,     ..       the   express    command    of   God,  it  required   the    death   of  the 
19.  offender,  as  a  warning,  and  an  atonement  for  Israel. 

32.  Therefore,  when  he  had  related  to  Joshua,  thing  by  thing, 
what  be  had  done,  Joshua  said,  "  Why  hast  thou  troubled  us  ? 


B.  X.  THE   CONFESSION    OF    SINS.  545 

the  Lord  shall  trouble  thee  this  day.     And  all  Israel  stoned  him    ^^^^P-  ^- 

with  stones.     And  they  raised  over  him  a  great  heap  of  stones, 

wherefore  the  name  of  that  place  was  called  the  Valley  of  Achor 

(i.  e.  the  valley  of  trouble)  unto  this  day.     The   destruction  of 

the  sinner  and  all  that  belonged  to  him,  in  this   case,  under  the 

Law,  prefigured  that  there  is  a  sin  u?ifo  death,  under  the  Gospel,   i  John,  v. 

by  which  the  soul  may  be  wholly  cut  off  from  the  true  Israel.  ' 

33.  Hence  the  Lord  speaking,  by  the  Prophet  Hosea,  of  the 
work  of  Christ  in  the  latter  day,  refers  to  this  circumstance,  as 
particularly  to  be  fulfilled,  in  its  full  design   and   signification, 

upon  the  very  cause  and  principle  of  sin,  when  he  says,  "Behold  Hosea  ii. 
I  will  allure  her,  and  bring  her  into   the  wilderness,   and  speak      '  ^^'  ^'^' 
comfortably  unto  her.     And  I  will  give  her  her  vineyards  from 
thence,  and  the  valley  of  Achor  for  a  door  of  hope.'^ 

34.  Without  all  contradiction  the  less  is  blessed  of  the  better : 
and  therefore  such  as  receive  the  power  of  salvation  and  real 
acceptance  with  God,  must  receive  it  through  that  medium 
appointed  in  the  order  of  God,  before  them  ;  and  by  finding  their 
union  and  relation  to  the  order  of  God's  appointment,  they  find 
their  relation  to  God,  which  was  ever  his  manner  of  Avorking,  in 

every  dispensation  of  his  grace,  according  to  the  word  of  Jesus  4{"*'  ^'  '^''» 
Christ. 

35.  Hence  those  who  came  to  John,  and  were  baptised  of  him,   Lukevii. 
confessing  their  sins,   just?fed   God;  while  the   Pharisees  and  "''^' ^"• 
lawyers  rejected  the  counsel   of  God  against  themselves,   being 

not  baptised  of  him.  For  as  John  was  sent  of  God,  so  what- 
ever was  done  unto  John  was  accepted  as  done  unto  God,  accord- 
ing to  the  extent  of  his  mission. 

36.  The  power  and  authority  of  Christ,  both  in  the  person  of 
Jesus,  and  in  the  order  of  the  primitive  Church,  has  been 
already  sufiiciently  stated  to  show  that  there  was  no  other  medium 
through  which  mankind  could  find  access  to  God,  than  that  in 
which  he  was  manifested,  which  was  in  his  faithful  and  true 
witnesses. 

37.  Hence  said  Jesus  to  his  chosen  followers,  "  Ye  are  the  Mat.  v.  13, 
salt  of  the   earth — Ye  are   the  light   of   the   world.     He  that  i'^vt'il"' 
receiveth  you,  receiveth  me  ;  and  he  that  receivethmo,  receiveth 

him  that  sent  me.     Whatsoever  ye  shall  bind  on  earth   shall  be 
bound  in  heaven  ;  and  whatsoever  ye  shall  loose  on  earth   shall 
be  loosed  in  heaven.     Whose   soever  sins   ye  remit,   they  are   r  u 
remitted  unto  them ;  and  whose  soever  sins  ye   retain,  they  are  23. 
retained." 

38.  "The  glory  which  thou  gavest  me  I  have  given  them.  xvii. 22, 
As  my  Father  hath  sent  me  into  the  world,  even  so  send  I  you.   23,xii-47 
The  Father  judgeth  no  man ;   but  hath  committed  all  judgment  48. 
unto  the  Son.     If  any  man  hear  my  words  and  believe   not,  I 
judge  him  not :  He  that  rejecteth  me,  and  receiveth  not  my  words, 


546 


THE   CONFESSION   OF   SINS. 


B.  X. 


CHAP.  I. 


John,  xvii. 
14. 


Mark  xiii. 

11. 

2  John.  9. 

1  Cor.  iii. 

16,  and  vi. 

19. 


Acts,  six. 

18. 

Mat.   xxiv, 

26. 


John,  iii. 
20,  21.J 


2Cor.iv.  7. 


hath  one  that  judgeth  him:  the  Word  that  I  have  spoken,  the 
same  shall  judge  him  in  the  last  day." 

39.  It  was  the  Word,  dwelling  in  the  saints,  which  was  to 
judge  the  world  at  the  last  day;  accordingly  Jesus  said,  "  I  have 
o;ive?i  them  thy  loord.  It  is  not  ye  that  speak,  but  the  Holy 
Spirit."  Hence  it  is  written,  "He  that  abideth  in  the  doctrine 
of  Christ,  hath  both  the  Father  and  the  Son.  Know  ye  not  that 
ye  are  the  temple  of  Grod,  and  that  the  Spirit  of  Grod  dwelleth 
in  you?  " 

40.  And  therefore,  Christ,  dwelling  and  abiding  in  his  saints, 
did,  in  and  by  them,  hear  and  judge  of  all  things  pertaining  to 
salvation.  And  as  there  was  no  other  name  given  under  heaven 
among  men,  whereby  any  could  be  saved,  but  by  Christ,  and  Christ 
dwelt  in  his  saints,  and  they  in  him ;  so  there  was  no  other  medium 
under  heaven,  where  God  could  be  found  to  salvation,  or  where 
true  remission  of  sins  could  be  obtained. 

41.  As  God  is  all-seeing,  and  knows  the  most  secret  thoughts, 
words  and  actions  of  all  men ;  so  in  this  respect,  nothing  can  be 
covered  from  him,  nor  uncovered  before  him ;  therefore  when 
many  that  believed  came  and  confessed  and  showed  their  deeds, 
they  did  not  go  into  the  desert,  or  some  secret  place  to  find  God, 
and  confess  their  sins,  as  many  do  now-a-days;  but  they  cavie  to 
the  Apostles,  who  were  "the  light  of  the  world,"  and  brought 
tlieir  deeds  to  the  light,  and  shewed  them. 

42.  In  this  was  substantially  fulfilled,  according  to  the  mea- 
sure ot^that  dispensation,  what  was  so  abundantly  spoken  of,  in 
the  Law  and  the  Prophets,  about  confessing  sins  to  God.  Hence 
said  Christ,  "Every  one  that  doeth  evil  hateth  the  light,  neither 
Cometh  to  the  light,  lest  his  deeds  should  be  reproved.  But  he 
that  doeth  truth  cometh  to  the  light,  that  his  deeds  may  be  made 
manifest,  that  they  are  wrought  in  God." 

43.  The  greatest  power  that  Christ  has  is  that  which  per- 
tains to  the  remission  of  sins,  and  salvation.  And  as  the  Son 
of  man  had  power  on  earth  to  forgive  sins ;  so  he  gave  the  same 
power  unto  his  followers,  whom  he  had  chosen  to  give  the  know- 
ledge of  salvation  to  the  world,  which  treasure  was  committed  to 
earthen  vessels.  Whose  soever  sins  they  remitted,  they  were 
remitted  unto  them ;  and  whose  soever  sins  they  retained,  they 
were  retained. 

44.  This  was  the  true  order  and  power  in  which  the  primitive 
Church  stood.  And,  although  the  power  of  the  holy  people  was 
scattered,  and  the  true  order  in  the  confession  and  forgiveness  of 
sins  was  perverted  and  lost,  during  the  reign  of  antichrist;  yet 
according  to  the  most  pointed  testimony  of  both  Prophets  and 
Apostles,  the  same  power,  and  greater,  was  to  be  restored  and 
given  unto  the  saints  in  the  latter  day. 

45.  Agreeable  to  the  vision  of  Daniel,  JudgmcJit  was  given 


B.  X.  THE   CONFESSION    OP    SINS.  647 

to  the  saints  of  the  Most  High.     And  according  to  Obadiah,    chap.  i. 


Saviours  shall  come  upon  moiuit  Zion,  7o  judge  the  viount  of  uan.vii. 
Esa2i,  and  the  kmgdom  shall  be  the  Lo?d\s.  Oba"*^!^^' 

46.  The  judgment  of  Esau,  which  is  Edom,  or  old  Adam,  is 

thus  described  by  the  Prophet  Jeremiah:   "I  have  made  Esau  jer. xiix. 
bare,  I  have  uncovered  his  secret  places   and  he  shall  not  be  ^"'  ^• 
able  to  hide  himself.     And  at  that  day  shall  the  heart  of  the  men 
of  Edom  be  as  the  heart  of  a  woman  in  her  pangs."     That  is, 
pained  to  be  delivered  of  those  abominations  which  they  know 
must  come  to  the  light. 

47.  The  same  thing  was  testified   by  all    the  Prophets  who 
spake  of  the  work  of  the  latter  day,  from  Enoch  the  seventh 
from  Adam,  to  John  the  last  of  the  inspired  Apostles;   as  it  is 
written.  Behold  the  Lord  cometh  in  ten  thousand  of  his  saints,  J^"^e,  u, 
to  execute  judgmeiit  upon  all. — A7id  I  saw  thrones,  and  they  sat  Rev.  xx.  4. 
wpon  them,  and  judgment  was  given  unto  them. 

48.  So  universally  believed  and  known  was  this  matter,  among 
all  who  ever  stood  in  any  light  or  order  of  God,  that  St.  Paul  ex- 
presses it  as  a  matter  of  astonishment   that  any  should  be  so 
Ignorant  as  not  to  know  it:  Do  ye  not  know  that  the  saints  shall  icor.  vi.2. 
judge  the  world. 

49.  Then,  as  the  revelation  of  God  is  given  in  this  day  of 
Christ's  second  appearing,  by  which  the  secrets  of  the  heart  are 
searched  out,  and  the  real  power  of  salvation  administered:  so 
this  Word  of  salvation  is  sent  unto  all  that  are  weary  of  sin,  and 
desire  to  be  stripped  of  all  that  is  contrary  to  the  pure  nature  of 
Christ,  and  released  from  the  bondage  of  corruption. 

50.  Every  one  that  doetli  truth,  cometh  to  the  light,  confess- 
ing and  shewing   their  deeds,  that  their  deeds    may  be  made 
manifest  that  they  are  wrought  in  God.     And  as  sin  is  ever  a  iJuo.iii.4. 
trans gressio7i  of  the  law,  and  not  one  jot  or  tittle  of  the  law  can 

in  any  wise  fail,  till  the  whole  be  fulfilled;  so,  in  order  to  obtain 
a  final  forgiveness,  an  honest  and  full  confession  of  every  sin,  in 
the  order  of  God,  will  forever  be  indispensably  necessary,  while 
one  sin  remains  concealed  in  the  earth. 

51.  No  person  living  will  freely  and  honestly  confess  all  their 
most  secret  sins  before  another,  as  in  the  sight  of  God  and  his 
witness,  but  from  the  most  sincere  and  upright  principle.  And 
there  is  no  pei'son  of  feeling  and  candor,  but  will  acknowledge, 
that  the  principle  which  would  lead  any  one,  honestly  to  bring 
their  dark  deeds  to  the  light,  and  to  witness  against  them,  is  not 
the  same  principle  which  led  the  person  to  commit  sin  and  keep 
it  concealed. 

52.  For  as  it  is  the  nature  and  disposition  of  fallen  man  to 
commit  sin  in  the  dark,  and  keep  it  concealed;  so  it  is  the  nature 
of  the  Spirit  of  God,  and  the  disposition  of  those  who  are  led 
thereby,  to  bring  every  secret  abomination,  and  hidden  work  of 


548 


THE   SUFFERINGS    OP    JESUS   CHRIST, 


B.  X. 


Zeph.  i.  12. 


Luke,xii.  2. 


1  Tim. 
24,  25. 


Prov. 

xxviii.  13. 


Rom.vi.  11. 
&.  1  John, 
ii  0. 


darkness  to  light ;  and  the  former  is  as  contrary  to  the  latter  as 
midnight  darkness  is  opposite  to  the  brightness  of  the  meridian 
sun. 

53.  Hence  the  Lord  promised  to  "search  Jerusalem  with 
candles."  And  Jesus  expressly  declares,  "There  is  nothing 
covered  that  shall  not  be  revealed,  neither  hid  that  shall  not  be 
known."  So  sure  then  as  his  words  are  truth,  every  secret  sin 
will  yet  come  to  light,  either  in  mercy  or  judgment.  Happy  are 
they,  whose  sins  go  beforehand  to  judgment,  that  they  may  not 
follow  after  to  condemnation  ;  for  such  shall  have  mercy.  No  soul 
can  cover  his  sins  from  God,  but  he  may  cover  them  from  His 
appointed  order;  but  such  as  do  this  shall  not  prosper;  and  they 
will  be  sure  to  be  brought  to  light  by  the  just  judgments  of 
God. 

54.  And  therefore,  in  the  present  day,  all  such  as  receive  the 
grace  of  God,  which  bringeth  salvation,  first  honestly  bring  their 
former  deeds  of  darkness  to  the  light,  by  confessing  all  their  sins, 
with  a  full  determination  to  forsake  them  forever.  By  so  doing 
they  find  justification  and  acceptance  with  God,  and  receive  that 
power  by  which  they  become  dead  indeed  unto  sin,  and  alive  unto 
God,  through  Jesus  Christ,  and  are  enabled  to  follow  his  example, 
and  walk  even  as  he  walked. 


CHAPTER  II. 


THE   SUPFEEINGS    QF   JESUS   CHRIST,    IN   THE   WORK    OP 
REGENERATION. 

From  what  has  been  stated  concerning  the  coming  of  Christ,  it 
is  evident  that  every  step  of  his  coming,  from  first  to  last,  was 
contrary  to  the  wisdom  of  this  world ;  and,  although  he  was  in  the 
world,  yet  the  world  knew  him  not:  and  as  little  did  they  know 
whence  he  came,  or  whither  he  went  when  he  departed  out  of  the 
world. 

2.  Instead  of  descending  through  the  air,  from  some  unknown 
reo-ion,  in  a  splendid  appearance,  and  ascending  in  like  manner, 
he  first  was  revealed  in  the  Son  of  man,  who  came  forth  from 
such  a  cloud  as  all  other  infants  come  from ;  and  at  whose 
departure,  a  cloud  received  him  out  of  sight.  The  truth  is,  Jesus 
was  born  into  the  world,  and  he  was  born  out  of  it ;  and  his  being 


B.  X.  IN   THE    WORK   OF   REGENERATION.  549 

born  into  the  world  was  one  birtli,  and  his  being  born  out  of  it  chap,  it. 
was  another. 

3.  And,  although  millions  had  been  born  into  the  world  before 
him,  yet  he  was  the  first  who  was  actually  born  out  of  the  world. 
And  as  the  world  were  dead  in  trespasses  ajid  sins,  and  as  Jesus 
was  descended  from  that  nature,  for  he  was  "made  of  a  woman, 
made  under  the  law,"  and  rose  out  of  it  by  the  travail  of  re- 
generation, he  was  therefore  properly  called  the  first-hegotten 
from  the  dead,  and  the  first-born  of  many  brethren.  For  being 
found  in  fashion  as  a  man,  with  all  the  propensities  of  mankind, 
and  in  all  tlmigs  made  lihe  unto  his  brethren,  in  things  natural, 
and  being  tempted  in  all  points  as  they  were,  it  was  necessary 
that  he  should  be  Divinely  begotten,  and  conceived  by  the 
Holy  Spirit,  in  relation  to  a  second  birth,  or  being  born  again. 

4.  And  by  him   the  Hohj  Spirit  of  Truth  first  practically 
taught  the  doctrine  of  the  second  birth.     "  Marvel  not  that  I  said  John  iii.  7. 
unto  you,  Ye  ■must  be  born  again.     Verily  I  say  unto  you,  that  gs!"    ^"" 
ye  who  have.  foUoived  me  [or  rather,  who  shall  have  followed  me,'\ 

hi  the  regeneration,  when  the  Sou  of  man  shall  sit  in  the  throne 
of  his  glory,  ye  also  shall  sit  upon  twelve  thrones,  judging  the 
twelve  tribes  of  Israel." 

5.  Here  then  was  the  true  design  of  Jesus  coming  into  the 
world,  not  to  continue  in  the  nature  and  spirit  which,  in  behalf 
of  man's  redemption,  he  received,  through  the  medium  of 
a  fallen  woman ;  but  to  overcome  and  be  regenerated,  or  born 
out  of  it,  into  a  state  of  immortality  and  eternal  life,  that  others 

might  follow  him  in  the  same  example.      Thus  he  became  the  ^^^^-  "•  '3. 
Father  of  all  the  children  of  the  regeneration. 

6.  It  is  expressly  said,  that  Jesus  was  the  first-born,  (in 
Christ)  and  that  he  was  to  be  followed  in  the  regeneration ;  and 
as  he  came  into  the  world  by  loater  and  blood,  as  other  infants 
do,  by  which  means  he  being  of  the  seed  of  Abraham,  he  inherited 
the  nature  and  enmity  of  fallen  man,  and  in  this  sense  millions 
were  born  into  the  world  before  him ;  therefore  it  is  to  be  cer- 
tainly understood  that  he  was  regenerated  and  born  again  :  for  in 
truth,  he  could  not  teach  others  to  follow  him  in  a  way  which  he 

did  not  walk  himself:  and  he  expressly  testifies.  Except  a  mom  joimiii.s. 
be  born  of  tvater,  and  the  Spiirit,  he  cannot  enter  into  the  king- 
dom of  God. 

7.  Accordingly  Christ  Jesus  himself  opened  the  way  into  the 
kingdom  of  God,  by  a  real  spiritual  birth;  and  all  who  ever 
possess  that  kingdom,  must  enter  in  by  the  same  way,  after  his 
example ;  therefore  it  is  in  vain  for  any  to  stand  gazing  up  into 
the  natural  heavens,  in  hopes  of  seeing  the  sons  of  Grod  ascend 
or  descend,  seeing  the  children  of  God  come  forth  into  his  family, 
by  being  born  again,  as  much  as  the  children  of  this  world  are 
born  into  the  society  of  men. 


550  THE    SUFFERINGS    OF   JESUS    CHRIST,  B.  X. 

CHAP.  ir.  g_  ^n,j  as  the  spiritual  birth  is  as  real  as  the  natural,  and 
the  manner  of  the  one  is  as  expressly  declared  as  the  other, 
and  as  certainly  known  by  the  spiritual  man ;  so  from  the 
time  that  the  new  man  is  begotten,  he  as  really  grows  up  into 
the  nature  and  likeness  of  him  that  begat,  as  the  natural  man, 
from  his  conception,  grows  up  into  the  nature  and  likeness  of  his 
father. 

9.  As  the  natural  man  is  conceived  in  a  body,  and  while  in  the 
generation  consists  of  two  parts,  and  those  two  parts  are  fully 
and  finally  separated,  in  his  actual  birth,  so  that  the  tie  by  which 
they  were  united,  is  cut  off  forever,  and  the  inner  part  comes 
forth  in  perfect  shape,  with  all  the  features  of  the  father;  so  in 
the  regeneration  there  are  two,  called  the  flesh  and  Spirit,  both 
in  the  same  body,  and  the  one  is  enclosed  in,  and  bound  by  the 
other,  from  which  it  must  come  forth,  and  be  separated,  and 
wholly  cut  off,  before  it  can  enter  the  kingdom  of  God. 

10.  And  as  the  natural  infant,  within  the  second  veil,  in  the 
womb  of  its  mother,  is  in  a  state  of  ignorance  of  what  passes 
among  the  living,  until  it  has  been  brought  forth,  progressively 
matured,  and  borne  upon  the  sides,  and  dandled  upon  the  knees, 
and  comes  to  sufficient  age  for  knowledge ;  so  is  the  natural 
man,  covered  up  in  the  womb  of  nature's  darkness,  wallowing 
in  the  blood  of  his  nativity,  and  is  in  an  ignorant  state  of  the 
spiritual  birth,  any  further  than  he  is  brought  forth,  separated 
and  cut  off  from  the  tie  of  the  flesh,  by  which  his  soul  is  held 
in  bondage, 

11.  Hence  the  Lord  by  the  Prophet,  speaking  figuratively  of 
Ezek.xvi.     Jerusalem  in  her  natural  state,  and  of  the  second  birth  or  new 

4  6.  ... 

creation,  says,  "Thy  nativity,  in  the  day  thou  wast  born,  thy 
navel  was  not  cut,  neither  wast  thou  washed  in  water  to  supple 
thee:  thou  wast  not  salted  at  all,  nor  swaddled  at  all.  And 
when  I  passed  by  thee,  and  saw  thee  polluted  in  thine  own  blood, 
I  said  unto  thee  in  thy  blood,  Live  ;  yea,  I  said  unto  thee  in  thy 
blood,  Live.^^ 

12.  Such,  in  a  true  spiritual  sense,  is  the  highest  perfection  of 
man  in  his  natural  state,  like  an  infant  unloosed,  wallowing  in 
the  blood  of  its  nativity,  and  without  a  deliverance,  and  final 
separation  from  that  in  which  he  is  held,  must  perish  without 
remedy. 

13.  As  nothing  is  born  without  a  separation,  and  no  separa- 
tion can  take  place  without  suffering ;  so  that  which  bears  must 
suffer  in  proportion  to  the  nature  and  quality  of  that  which  it 
bears,  and  that  which  is  born  is  liable  to  suffer  in  proportion  to 
the  natural  or  inherent  relation  in  which  it  stands  to  that  which 
bore  it,  until  it  is  weaned  from  that  relation. 

14.  And  as  that  which  beareth  is  first  in  the  order  of  things, 
and  not  that  which  is  born ;  and  as  that  is  first  which  is  natural, 


B.  X.  IN   THE   WORK    OP    REGENERATION.  551 

and  not  that  which  is  spiritual ;  therefore,  that  which  is  natural  chap,  ii. 
and  earthly  suffers  death  in  the  work  of  regeneration,  while  that 
which  is  spiritual,  and  heavenly,  is  quickened  and  made  alive  in 
the  soul ;  and  the  soul  can  only  suffer  in  proportion  to  the 
connexion,  the  near  or  distant  relation  in  which  it  stands  to 
that  which  is  natural,  until  the  natural  is  overcome  by  the 
spiritual. 

15.  The  inner  or  new  man  in  Christ  Jesus,  was  borne  by  the 
outer  man,  or  in  other  words,  that  which  was  spiritual  was  with- 
in that  which  was  natural,  and  was  brought  forth  out  of  that 
which  was  natural  and  old.  And  hence,  as  sin  captivated  the 
soul,  and  occupied  that  which  was  natural  and  old,  and  the  suf- 
ferings of  Christ  Jesus  for  the  redemption  of  souls,  began  in 
Christ's  first  appearing;  therefore  the  sufferings  must  continue 
in  his  second  appearing,  until  the  work  of  regeneration  is  com- 
pleted, and  that  which  is  natural  and  old,  is  finally  overcome  by 
the  new. 

16.  Upon  this  distinction  between  the  natural  and  spiritual 
body,  hangs  the  whole  of  the  Apostles'  doctrines ;  take  away  that 
distinction,  and  the  whole  New  Testament  must  appear,  to 
every  man  of  common  sense,  as  the  most  absurd  and  incredible 
romance. 

17.  But  admit  that  the  Apostles  meant  as  they  wrote,  that 
there  was  a  natural  body  and  a  spiritual  body  then  existing, 
and  that  the  natural  was  first  in  the  order  of  visible  things,  and 
afterwards  the  spiritual,  the  whole  may  be  understood  in  the  most 
perfect  consistency. 

18.  This  distinction  between  the  natural  and  spiritual  body, 
is  variously  expressed,  by  the  old  man  and  the  new  man; 
the  first  Adam  and  the  second  Adam;  which  in  substance 
make  one  and  the  same  distinction.  And  as  each  body  must 
have  a  mind,  or  centre  of  influence,  from  whence  proceeded 
all  its  operations;  so  the  Apostles  as  plainly  distinguish  be- 
tween the  carnal  miiul,  or  mind  of  the  fiesh.,  which  is  enmity 
against  God,  and  the  spiritual  mind,  or  7nind  which  was  in 
Christ. 

19.  And  as  the  first,  or  carnal  mind  decreased,  the  second 
or  spiritual  mind  increased;  as  the  second  was  set  at  liberty, 
the  first  became  a  captive;  as  the  first  suffered,  the  second 
triumphed;  as  the  first  died,  the  second  revived;  and  finally, 
when  the  first  was  completely  dead,  being  crucified,  the  second 
was  completely  alive  and  glorified,  and  in  the  full  and  perfect 
stature  of  a  new  creature,  self-existent  aud  wholly  independent 
of  the  old  forever, 

20.  From  this  principle  of  a  distinction  and  separation,  between 
that  which  is  natural,  and  that  which  is  spiritual,  the  fundamental 
doctrines  relating  to  the  sufferings  of  Jesus  Christ,  arise ;  which 


552 


THE    SUPFEKINGS   OF   JESUS    CHRIST, 


B.  X. 


CHAP,  n. 


]\Iat,  xxii. 
4],  45. 


1  Tim.  vi. 
14,  15. 
Rev.  xxii. 
16. 


He)).  1.2. 


are  stated  in  such  plain  terms,  through  the  New  Testament,  that 
no  candid  and  enlightened  mind  can  mistake  the  sense. 

21.  Those  who  do  not  make  a  clear  distinction  between  Christ 
as  tlie  Divine  Spii'it,  and  Jesus  as  a  man,  equally  confound  the 
flesh  and  Spirit,  generation  and  regeneration,  the  old  man  and 
the  new  man,  and  even  good  and  evil ;  for  the  idea  that  Christians 
cannot  live  out  of  sin,  arises  from  the  want  of  this  distinction. 
Jesus  plainly  showed  the  diiFerence  between  himself  as  a  man, 
and  the  original  Christ,  the  Divine  Spirit  that  anointed  and  dioelt 
with  him. 

22.  While  the  Pharisees  were  gathered  together,  Jesus  asked 
them,  "  What  think  ye  of  Christ  1  whose  son  is  he  ?  "  They  say, 
"  The  son  of  David.  "  He  saith,  "  How  then  doth  David  in  spirit, 
call  him  Lord,  The  Lord  said  to  my  Lord,  sit  thou  on  my  right 
hand,  until  I  make  thine  enemies  thy  footstool.  If  David  then 
call  him  Lord,  how  is  he  his  son?"  No  wonder  that  no  man 
was  able  to  answer  him,  for  they  knew  no  distinction  between  the 
"quickening  Spirit,  the  Lord  from  heaven,"  and  the  earthly 
man;  nor  have  most  professors  understood  any  better  to  this 
day. 

23.  And  doubtless  Jesus  here  designed  to  show  that  Christ, 
the  real  Son  of  God,  was  not  the  offspring  of  flesh  and  blood, 
and  thus  to  make  a  plain  distinction  between  the  first  Anointed 
of  heaven,  and  the  first  Anointed  on  earth  ;  that  it  might  be  under- 
stood in  the  fullness  of  time.  But  the  distinction  is  still  more 
plainly  declared,  "I  am  the  root  and  the  ofi"spring  of  David." 
This  could  not  refer  to  the  man  Jesus  only ;  for  if  he  was  the 
offspring  of  David,  it  is  impossible  that  he  should  be  his  root. 

24.  But  if  it  is  understood  that  tJie  Christ  was  the  original 
Son  of  God,  then  it  is  evident,  he  was  the  root  of  all  the  human 
race,  especially  of  those  in  the  line  of  the  promise,  which  David 
represented;  and  also  that  this  Spirit  dwelt  with,  Anointed,  and 
inspired  Jesus,  in  the  work  of  redemption.  Then  we  may  see 
the  propriety  of  the  foregoing  saying, 

25.  For  Jesus  was  the  ofi"spring  of  David  ;  he  was  the  Son  of 
man,  or  the  true  heir  of  man,  as  originally  created  of  God,  and 
being  anointed  with  the  fulness  of  the  Divine  Spirit,  he  was 
the  first  Anoijited  of  the  human  race,  therefore,  he  was  their 
Bedeeraer.  But  the  Divine  Christ  was  the  Son  whom  God  had 
appointed  Heir  of  all  things. 

2G.  The  birth  of  Jesus  is  stated  as  being  in  the  natural 
appearance  of  common  humanity ;  that  he  grew  in  stature,  and 
in  favor  with  God  and  man ;  that  he  was  subject  to  his  supposed 
parents  until  he  was  of  age  ;  that  he  received  the  Holy  Spirit, 
suffered  and  died,  as  to  the  common  course  and  principles  of 
nature  ;  that  he  became  obedient  to  his  heavenly  Father,  even 
unto  death  ;  that  he  learned  obedience  by  the  things  he  sufi"ered  ; 


B.  X.  IN   THE    WORK    OF    REGENERATION.  553 

tliat  he  was  made  perfect  through  sufferings ;  that  he  suffered  in  c'^i^P-  if- 
the  flesh,  but  was  quickened,  or  made  alive  in  the  Spirit  ;  that  i  Pet.  w.  i. 
he  died  unto  sin  ;  but  was  made  alive  unto  God. 

27.  That  having  finished  his  work  on  earth,  in  that  human 
form  which  was  put  to  death  by  the  Jews,  he  departed,  and 
afterwards  appeared  again,  in  different  forms,  to  his  disciples,  and 
showed  himself  alive,  by  many  infallible  proofs,  in  his  spiritual 
state  of  existence,  until  he  vanished  wholly  out  of  their  sight,  as 
to  natural  appearance;  that  they  suffered  and   died  as  he  did, 

after  his  example,  and  spiritually  they  rose,  and  sat  together  loith  Epii.  li  6. 
him  in  heavenly  places. 

28.  Therefore  it  is  a  positive  deception,  that  many  have  lain 
under,  who  have  imagined  that  the  holy,  harmless,  and  undefiled 
Son  of  God,  suffered  and  died  in  the  room  and  stead  of  sinners, 
to  rescue  them  from  that  death  and  punishment  which  they 
deserved  ;  and  that  his  sufferings  and  death  fully  satisfied  Divine 
justice;  so  that  no  further  sufferings- were  necessary  for  the  sal- 
vation of  mankind. 

29.  What  mind,  upon  the  slightest  reflection,  could  admit  that 
Jesus  of  Nazareth  suffered  and  died  in  the  room  and  stead  of  the 
patriarchs  and  prophets  ?  when  it  is  testified  that  they  had  trial 
of  cruel  mockings,  and  scourgings,  of  bonds  and  imprisonment : 

that  they  were  stoned,  were  sawn  asunder,  were  tempted,  were  Heb.  xi. 
slain  with  the  sword ;  that  they  wandered  about  in  sheep   skins 
and  goat  skins,  in  deserts,   and  in   mountains,   and  in  dens  and 
caves  of  the  earth,  being  destitute,  afflicted,  and  tormented, 

30.  As  well  might  Jesus  have  argued,  that  the  fathers  had 
died  in  his  room  and  stead,  that  he  might  live  as  a  universal 
monarch  upon  earth,  as  that  any  of  his  followers  should  draw 
such  an  inconsistent  and  groundless  inference  from  his  sufferings. 
For  it  is  clearly  manifest  from  his  discourses  to  his  disciples,  that 
a  great  part  of  his  doctrines,  as  well  as  the  whole  of  his  example, 
was  expressly  to  encourage  them  to  undergo  the  same  sufferings 
which  he  suffered,  and  to  die  the  death  that  he  died. 

31.  And,  as  the  sufferings  exhibited  in  the  bringing  forth  of 
the  first-born,  were  designed  as  a  perfect  example,  and  were  but 
the  real  beginning  :  so  it  was  the  highest  aim  of  his  true  follow- 
ers to  copy  after  that  example,  in  enduring  the  same  sufferings 
which  he  also  suffered  ;  being  fully  persuaded,  as  the  Apostle 
expresses  it,  that.  If  ive  are  dead  with  Christ,  we  shall  also  \  Tim.  ii. 
live  with  him :  If  we  suffer  ivith  him,  we  shall  also  reign  vAth  ^^'^^'  ^iii 
him.     And  again,  If  so  be  that  we  suffer  loith  [or  in  conformity  i". 

to]  him,  that  we  may  be  glorified  together. 

82.  This  is  the  whole  tenor  of  the  doctrines  of  the  Apostles, 
concerning  the  sufferings  of  Jesus  Christ;  that  as  he  suffered,  so 
did  they;  and  as  the  body  is  not  complete  without  the  Head,  so 
neither  is  the  Head  complete  without  the  body  ;   and  each  mem- 

36 


554  THE    SUFFERINGS    OF    JESUS    CHRIST,    &C.  B.  X. 

CHAP.  II.  ijer  of  the  body  suflfers  in  a  just  proportion  as  the  members  bear 
a  proportion  to  the  Head  :  so  that  in  all  things,  the  first-born  had 
the  pre-eminence. 

33.  Therefore,  Christ  Jesus  having  suffered  his  proportion  as 
the  Head,  every  member  of  the  body,  according  to  their  several 
lots  and  offices,  fill  up  their  proportion  of  the  sulTerings  of  Christ, 
that  the  whole  may  be  perfected  and  glorified  together.     I^ence 

Col.  i.  24.  saith  the  Apostle  to  the  CoUossians,  "Who  now  rejoice  in  my 
sufierings  for  you,  and  fill  up  that  which  is  left  behind  of  the 
aftiictions  of  Christ  in  my  flesh,  for  his  body's  sake,  which  is 
the  Church." 

Rom  vi.  3,       34.  And  to  the  Romans  he  says  :   "  Know  yc  not,  that  so  many 

^>  "•  of  us  as  were  baptised  into  Jesus  Christ,  were  baptized  into  his 

death?  Therefore  we  are  buried  with  (or  in  conformity  to)  him 
by  baptism  into  death.  Knowing  this,  that  our  old  man  is 
crucified  with  him,  that  the  body  of  sin  might  be  destroyed,  that 
henceforth  we  should  not  serve  sin  " 

35.  But  the  sufferings  and  crucifixion  of  Jesus  Christ,  both  in 
relation  to  the  Plead  and  members  of  the  anointed  body,  were, 
strictly  speaking,  the  crucifixion,  sufferings,  and  death  of  thej?esA, 
the  old  man  of  sin,  who  was  crucified  and  put  to  death  by  a  daily 

Gal  iii  1.3    cross.     "  Christ  hath  redeemed  us  from   the   curse   of  the   law, 
iPet.ii.24,  (saith  Paul,)  being  made  a  curse  for  us.     Who  his  own  self  bare 

our  sins  in  his  own  body  on   the   tree,    (saith  Peter,)  by   whose 

stripes  ye  were  healed." 

36.  But  how  was  he  made  a  curse  for  them  ?  how  did  he  bear 
their  sins  ?  and  how  were  they  healed  by  his  stripes  ?  was  it 
without  suffering  as  he  did,  in  the  works  of  regeneration  ? 
In  nowise.  The  history  of  their  whole  life  and  testimony 
witnesses  to  the  contrary.  But  it  was  by  following  his  example, 
and  walking  in  his  steps,  that  souls  were,  or  ever  can  be, 
redeemed  from  a  fallen  nature,  and  consequently  from  the  curse 
of  the  law. 

iPet  ii  21  ^^'  Hence,  says  Peter,  "  For  hereunto  were  ye  called;  becmise 
iv.  1, 2.  Christ  also  siifftred  for  yoii,  leaving  you  an  example,  that  ye 
should  follow  his  steps.  Forasmuch  then  as  Christ  hath  suffered 
for  us  in  the  flesh,  arm  yourselves  likewise  with  the  same  mind: 
for  he  that  hath  suffered  in  the  flesh  hath  ceased  from  sin ;  that 
he  no  longer  should  live  the  I'est  of  his  time  in  the  flesh,  to  the 
lusts  of  men,  but  to  the  will  of  God." 

38.  Thus  the  sufferings  of  Christ  do  not  merely  respect  Jesus, 
the  Head,  or  first-born  of  his  body,  as  having  ceased  from  sin  by 
suffering  in  the  flesh ;  but  every  member  of  his  body,  who  hath 
suffered  in  the  flesh,  after  his  example,  hath  ceased  from  sin  : 
For  if  the  root  he  holy,  so  are  the  branches  ;  and  being  cruci- 
fied, in  conformity  to  the  example  of  Christ  Jesus,  they  are  dead 
unto  sin,  and  cannot  live  any  longer  therein. 


B.  X.  THE    NEW   AND    SPIRITUAL    BIUTII.  555 

39.  But  what  kind  of  a  body  would  it  be  to  have   sin  wholly  chap.  in. 
abolished  out  of  the  Head,  and  the  enmity  reigning  in  all  the 
members  ?     A  pure  Head,  and  members  wholly  corrupt.     "A 
Head  obedient  unto  death,  and  heels  kicking  against  heaven."  Boston. 
Can  such  be  the  body  of  Christ?  Nay  verily.     "If  one  mem-  jcor  xii 
ber  suffer,  all  the  members  suffer  with  [or  in  conformity  to]  it."  26. 
And  all  the  members  are  partakers  of  these  sufferings,  and  have   13  ^  '  '^ 
a  fellowship  of  his   sufferings,  being   made  conformable  to  his  ^''"'  "'  ^^ 
death. 


CHAPTER  III. 

THE    NEW   AND    SPIRITUAL    BIRTH. 

• 

The  Head  of  every  man  is  Christ,  and  the  Head  of  Christ  is  God. 
So  when  Christ  cometh  into  the  world,  his  language  is,  ''Lo,  I  Heb.  x.7. 
come  to  do  thy  will,  0  God."  By  which  ivill  we  are  sanctified,  ''^' ^^• 
(says  the  Apostle,)  through  the  offering  of  the  body  of  Jesus 
Christ,  once  for  all :  that  is  a  final  offering.  And  thus  by  one 
offering  he  hath  perfected  forever  theia  that  are  sanctified.  But 
the  ofl'ering  up  of  the  body  once  for  all,  is  more  than  the  offer- 
ing up  of  the  Head,  it  includes  the  whole  body,  from  the  Head  to 
the  least  member. 

2.  And  as  Christ  Jesus  was  sanctified  by  being  obedient  to 
the  loill  of  his  Father  and  Head,  in  offering  up  himself;  so  each 
member  of  his  body  is  sanctified  by  the  same  ^vill,  in  being 
obedient  to  their  Head,  and  in  offering  up  themselves  once  for  all: 
and  thus  the  whole  body  is  sanctified  and  perfected  forever,  by 
one  offering,  which  is  one  and  the  same  in  relation  to  the  Head 
and  the  members. 

3.  The  Captain  of  our  salvation  was  made  perfect  through 
sufferings,  and  became  the  author  of  eternal  salvation  to  all  them 
that  obey  him ;  and  as  he  was  obedient  unto  death,  even  the 
death  of  the  cross,  and  died  to  all  and  every  part  of  that  fallen 
nature ;  so  that  nature  became  eternally  dead  as  to  him. 

4.  Hence  the  Apostle  justly  concludes,  that  we  who  live, 
should  henceforth  not  live  unto  ourselves,  but  unto  him  who  set 
this  example  of  dying,  and  who  was  by  Christ  raised  from  the 
dead.      '■'■  Wherefore,   henceforth   knoic   we  no   man    after   the  2Cor.  v. 

flesh :  and  expressly  adds,  If  any  man  he  in  Christ,  he  is  a  new  ^'^'  ^'^' 


556  THE    NEAV   AND    SPIRITUAL    BIRTH.  B.  X. 

CHAP. Ill,   creature:  old  things  are  passed  aivay ;  behold,  all  things  are 

become  new  ;  and  all  things  are  of  God." 

2.  Tim.  i.  5.  Then  it  was  not  Christ,  the  quickening   Spirit,   the   Lord 

Fih  ii  J5  /'"^''^  heaven,  that  died  ;  but  on  the  contrary,  he  abolished  death, 

16.  '  and  brought  life  a?id  immortality  to  light,  having  abolished  in 

his  flesh    the   enmity.     But  Jesus,   on  account  of  that  sinful 

Eph.  ii.  15.  nature  which  he   had  in  his  flesh,  to  slay  and  abolish,  frequently 

suffered  pain  and  sorrow  of  soul,  both  in  relation  to  himself 

and  those  whom  he  came  to  redeem  ;  until  he  gave-  up  his  life 

in  sufl'erings. 

G.  Hence  we  read  of  his  being  tempted  of  the  devil ;  spend- 
ing whole  nights  in  prayer  to  God  who  was  able  to  deliver  him ; 
weeping  over  Jerusalem  ;  and  of  his  suiferings  in  the  garden, 
when  in  an  agony  he  cried,  My  soul  is  exceedi)ig  sorrowful  laito 
death.  Such  was  the  nature  of  his  sufferings  in  the  flesh,  until 
that  enmity  which  was  in  his  human  nature  was  slain,  and  that 
death  abolished,  as  to  him :  and  hence  he  rose  triumphant  over 
"  death  and  the  grave.'''' 

7.  Therefore  it  was  not  he  vfho- abolished  death  and  slew  the 
enmity,  that  finally  suffered  or  died  ;  but  that  enmity  which,  in 
his  own  flesh,  he  abolished  and  sleio,  by  a  daily  cross ;  and 
whereby  he  set  the  example  for  others  to  slay  the  enmity  in  their 
own  flesh,  as  he  had  done  in  his. 

8.  From  all  which  it  is  most  evident  that  it  was  not  the  Son 
of  God  that  suifered  the  wrath  of  his  Father ;  nor  was  there  any 
design   in  the  case  to  release  the  sinner  from  the  punishment 

Heb.  ii.  11.  which  was  his  just  desert.  But  on  the  contrary,  "As  the  child- 
ren are  partakers  oi  flesh  and  blood,  so  Jesus  himself  likewise 
partook  of  the  same :  that  through  death  he  might  destroy  him 
that  had  the  power  of  death,  that  is  the  devil." 

9.  But  there  was  no  changing  the  nature  of  things  in  the  case, 
or  converting  holiness  into  sin,  or  life  into  death  ;  for  that  which 
he  received  he  inhabited  and  possessed,  and  that  which  he  pos- 
sessed he  destroyed,  and  in  destroying  it  he  destroyed  that  part  of 
death  which  he  received,  and  him  that  had  the  power  of  it :  but  he 
did  not  destroy  himself,  nor  was  it  either  God,  or  the  Son  of 
God,  that  either  died  or  was  destroyed  on  the  occasion. 

10.  But  this  is  evident,  that  it  was  flesh  and  blood,  sin 
a?id  death,  (neither  of  which  can  enter  into  the  kingdom  of  God,) 
which,  according  to  the  Apostles,  strictly  speaking,  suffered 
and  was  destroyed.  Not  that  all  sin  and  death  was  by  him 
destroyed,  which  has  reigned  in  the  world  ever  since ;  but  so 
far  as  the  first-born  in  the  new  creation  bears  a  proportion  to 
the  whole  of  that  creation,  or  as  the  Head  bears  a  proportion  to 
the  whole  body. 

11.  He  died  mito  sin  once,  but  i?i  that  he  liveth,  he  liveth 
unto  God.     And  unto  whatsoever  he  died,  unto  the  same  he  also 


B.  X.  THE    NEW   AND    SPIRITUAL    BIRTH.  557 

suffered  ;  and  therefore  it  was  unto  that  which  had  the  nature  chap,  iii- 
and  root  of  sin  that  he  suffered.     Not  that  innocence  and  justice 
suffered  in  the  room  and  stead  of  sins,  therefore  the   same  that 
finally  suffered  also  died ;  and  that  which  died  never  did,   and 
never  will  rise  again  to  life. 

12.  And  therefore  the  plain  and  pointed  contrast  is  continued, 
and  the  death  is  said  to  be  once,  or  final,  and  the  coming  forth 
into  life  parallel  on  the  other  side,  being  put  to  death  in  the  Jlcsh, 
and  coming  forth  in  the  Spirit.  Which  is  perfectly  the  same  as 
crucifying  the  flesh  xoith  its  affections  and  lusts,  and  vmlking 
after  the  Spirit ;  or  putting  to  death  that  which  is  fl,eshhj, 
sensual  and  devilish,  and  bringing  forth  into  eternal  life  that 
which  is  s-piritual,  pure,  and  of  God  ;  and  not  bringing  to  life 
again  the  same  that  was  put  to  death :  For  if  I  build  again  the 
things  that  I  destroyed,  I  make  myself  a  transgressor. 

13.  And  thou  that  sayest,  God  died  for  sinners,  and  rose 
again,  what  advantage  could  it  be  for  a  holy  Being  to  be  made 
flesh  and  sin,  and  as  such  to  suffer  and  die,  and  as  such  to  rise 
again,  that  the  sinner  in  the  flesh  and  in  sin,  might  lie  wallowing 
in  the  blood  of  his  nativity  in  reconciliation  with  Grod  ? 

14.  As  the  human  and  Divine  natures,  or  rather  the  sinful 
nature,  and  that  of  holiness,  met  together  in  Christ  Jesus,  doubt- 
less it  was  necessary  that  one  or  the  other  should  suffer  and  die ; 
either  that  which  was  natural,  pertaining  to  flesh  and  blood,  or 
that  which  was  spiritual  and  of  God. 

15.  But  as  that  which  was  natural  was  the  earthly  part,  and 
that  which  was  spiritual  was  the  Lord  from  heaven,  it  could  not 
be  the  quickening  Spirit,  or  Spirit  of  Anointing,  which  consti- 
tuted Jesus  the  Lord  and  Saviour,  that  suffered  and  died  ;  but 
that  which  was  natural,  fallen,  and  earthly,  which  the  Lord  Jesus 
overcame  and  abolished. 

16.  And  speaking  exclusively  of  the  sinful  nature,  that  the 
natural  part,  which  was  subject  to  weariness  and  pain,  did 
die,  is  indisputable ;  and  if  the  Lord  from  heaven  died,  then 
neither  obtained  the  victory;  nor  could  either  be  said  to  be 
immortal ;  for,  in  the  strictest  sense  of  death,  that  which  is 
immortal  cannot  die;  nor  can  it  suffer,  except  as  a  consequence 
of  its  being  joined  to  that  which  was  its  opposite,  and,  in  reality, 
deserves  both  to  suffer  and  die. 

17.  Thus,  in  the  person  of  Jesus,  the  flesh  and  Spirit,  or 
the  nature  of  sin  and  holiness,  strove  like  blood  and  fire  upon 
the  altar,  until  the  blood  was  consumed  by  the  fire ;  so  the 
flesh  or  nature  of  sin  was  overcome  and  consumed  by  the 
Spirit. 

18.  But  it  would  seem  that  the  suffering  and  death  of  God, 
in  the  room  and  stead  of  sinful  flesh,  was  a  doctrine  reserved 
for  those  latter  times  of  departing,  or  standifig  off  from  the 


558  THE    NEAV    AND    SPIRITUAL    BIRTH.  B.  X. 

CHAP.  HI.  jaith,  and  bringing  in  damnable  heresies,  even  denying  the  only 
Lord  God,  and  our  Lord  Jesus  Christ. 

Walls.  19.  If  "God  the  Mighty  Maker  died  for  man  the  creature's 

sin ;  or  if  God  himself  comes  down  to  be  the  offering — "  and 
is  a  sacrifice  or  sin  offering,  well  might  the  beast  and  the 
false  propliet  rejoice  at  his  death :  for  it  must  bo  the  living 
that  have  the  dominion  ;  and  the  living  must  be  superior  to  the 
dead. 

Ecci.  IX.  4.  20.  According  to  the  true  proverb,  "a  living  dog  is  better 
than  a  dead  lion."  And,  upon  the  same  principle,  a  living  man 
is  better  than  a  dying  or  dead  God.  For  that  which  is  dead  can 
never  raise  itself  to  life ;  and  if  the  dead  are  raised,  it  must  be 
by  the  power  of  the  living.  Therefore,  if  sinners  were  real 
enemies  to  God,  and  he  actually  died  in  their  stead,  that  they 
might  live  in  sin,  and  in  their  blood,  during  life,  and  be  saved 
from  punishment  hereafter,  it  certainly  depended  on  the  living 
whether  the  dead  should  ever  rise. 

21.  Wo  to  him  that  is  alone,  for  if  he  fall  who  shall  help  him 
up  ?  Hence  the  necessity  of  another  link  in  this  chain  of  dark- 
ness, "  Behold  a  God  descends  and  dies."  That  is,  one  of  the 
Gods  dies,  to  satisfy  the  justice  and  appease  the  wrath  of  the 
others,  in  behalf  of  sinners  ;  and  the  others,  as  soon  as  they  were 
satisfied,  raised  up  the  dead  one:  and  the  dead  one,  after  he  was 
raised  up,  stood  day  and  night,  perpetually  showing  his  wounds, 
and  pleading  before  his  Father,  that  he  suffered  and  died  in  the 
room  and  stead  of  sinners,  as  a  satisfaction  to  his  justice. 

22.  But  what  God,  or  what  justice,  could  take  satisfaction  in 
beholding  the  marks  of  cruelty  in  the  innocent,  while  the  guilty 
went  unpunished  ?  Such  black  and  infernal  darkness,  is  too  dis- 
gusting to  the  reason  of  man,  and  too  distressing  to  any  enlight- 
ened soul,  to  merit  a  serious  investigation  ;  but  must  be  sent 
back,  with  the  beast  and  false  prophet,  to  the  bottomless  pit,  from 

,  whence  it  arose. 

23.  The  truth  is,  that  as  two  contrary  natures,  the  flesh  and 
Spirit,  the  seed  of  the  serpent  and  the  seed  of  God,  met  in  one 
visible  human  form,  both  were  included  under  one  common 
name,  until  they  were  gradually  separated,  and  the  serpentine 
nature  suffered  and  died. 

24.  From  this  mysterious  contrariety  of  two  natures,  in  one 
external  form,  the  Apostles  are  frequently  under  the  necessity 

Rom.  viii.     of  using  apparent  contradictions:  Thus  St.  Paul,  "It  is  Christ 

^ai  ii  "0     ^^'''^  died,  yea,  rather  that  is  risen.     I  avi  crucified  with  Christ : 

7ieveriheless  I  live ;  yet  not  I,  but  Christ  liveth  in  me.'''' 

25.  So  Christ  Jesus  is  said  to  have  two  natures  in  him,  not 
united,  but  at  pointed  variance ;  and,  when  it  is  said  that  Christ 
Jesus  suffered  and  died,  and  rose  again,  and  ascended  up  into 
glory,  these  things  are  plainly  and  expressly  ascribed  to  those 


B.  X.  THE    NEW    AND    SPIRITUAL    BIRTH.  559 

distinct  natures  respectively,  according  to  the  character  and  just  ciiAP.ni. 
desert  of  each. 

26.  So  that  the  sufferings  and  death  of  Christ  Jesus,  both  in 
relation  to  the  head  and  members  of  his  body,  in  the  strictest 
sense,  applies  to  that  old  nature  of  the  first  Adam  in  its  fallen 
state,  -which  is  a  state  of  death,  out  of  which  the  new  man 
arose,  and  from  which  he  became  fully  and  finally  separated, 
and  ascended  into  the  Divine  nature  and  likeness  of  his 
Father,  as  the  first-born  and  first-fruit  in  the  work  of  redemp- 
tion. 

27.  And,  as  the  redemption  of  Christ's  body  had  respect  to  the 
full  Headship  and  membership  of  the  redeemed,  or  all  who  should 
be  regenerated  and  born  again ;  and  as  his  second  appearing  was 
to  be  in  the  second  part  of  man's  fallen  nature ;  therefore,  the  suf- 
ferings of  that  nature  could  never  be  filled  up,  in  their  full  and 
perfect  measure,  as  to  the  order  of  both  male  and  female,  until 
the  second  appearing  of  Christ  actually  took  place  in  the  order 
of  the  female. 

28.  And  therefore,  the  blessed  Mother  of  our  redemption,  in 
Christ,  suffered  her  due  proportion,  and  died,  upon  the  same 
fundamental  principles  that  the  sufferings  and  death  of  Jesus, 
the  Father  of  our  redemption,  were  necessary  in  Christ's  first 
appearing. 

29.  And  in  that  she  died,  she  died  unto  sin,  once  for  all,  as  he 
did,  and  revived,  and  rose  again,  and  ascended  into  the  same 
Divine  nature  and  everlasting  union  in  the  Spirit;  and  being  re- 
generated and  born  out  of  the  corrupt  nature  of  the  first  woman, 
she  was  the  first-born  and  first-fruit  unto  God  in  the  order  of 
the  female,  having  in  all  points  been  tempted  like  as  they  are ; 
but  after  she  was  called,  through  the  power  of  God,  she  never 
yielded  to  the  tempter,  that  she  might  be  able  to  succor  those 
that  are  tempted. 

•30.  And  as  the  sufferings  of  Christ,  or  of  the  anointed  body, 
"the  Church,"  were  not  filled  up  in  his  first  appearing,  hence 
said  the  Apostle,  "I  reckon  that  the  sufferings  of  this  present  Rom. vm. 
time  are  not  worthy  to  be  compared  with  the  glory  which  shall  gg'  ^^'  '^'^^ 
be  revealed  in  us.  For  the  earnest  expectation  of  the  creature 
waiteth  for  the  manifestation  of  the  sons  of  God.  For  we  know 
that  the  whole  creation  groaneth,  and  travaileth  in  pain  together 
uiitil  now.  [That  is,  until  this  glory  should  be  revealed,  and  the 
sons  of  God  manifested.]  And  even  we  ourselves  groan  vntliin 
ourselves^  waiting  for  the  adoption,  to  wit,  the  redemption  of  our 
body." 

31.  So  far  then,  were  the  Apostles  from  teaching  that  any 
one  individual  suffered  in  the  room  and  stead  of  another. 
They  state  the  plain  undeniable  fact,  confirmed  by  the  history 
of  all  ages,  that  truth  and  virtue  were  never  preserved  in  the 


560 


THE    NEW    AND    SPIKITUAL    BIRTH. 


B.  X. 


Davies' 
Poems. 


Erskme' 
iSoniiets 


CHAP. III.  earth,  but  through  a  constant  succession  of  suffering  saints  and 
martyrs. 

82.  From  the  blood  of  Abel  to  the  blood  of  Zacharias,  which 
was  shed  between  the  porch  and  the  altar ;  and  again,  from  the 
blood  of  John  the  Baptist,  to  the  blood  of  William  Robinsrm, 
and  others,  which  cries  to  heaven,  even  from  this  American 
paradise  of  freedom,  virtue  was  ever  attended  with  a  proportion- 
able degree  of  sufferings. 

33.  Could  justice  be  satisfied,  and  yet  millions,  from  age  to 
age,  suffer  and  die,  by  increasing  agonies  and  modes  of  torture 
before  unknown?  And,  if  the  groans  and  dying  'pangs,  iha 
jjains  and  blood  of  an  "incarnate  Godhead,"  as  Davies  expresses 
it,  could  not  be  withstood :  or  if  the  hirning  throne  had  been 
sufficiently  cooled  off,  by  the  blood  of  Jesus,  and  he  had  "  drunk 
hell  dry,"  as  Erskine  expresses  it,  what  then?  had  justice  no 
power  to  stop  the  prosecution?  Or,  on  the  other  hand,  from 
whence  could  those  seven  vials  full  of  the  wrath  of  God  be 
collected,  which  John  saw  in  vision,  long  after  the  death 
of  Jesus,  prepiiring  to  destroy  the  kingdom  and  seat  of  the 
beast  ? 

34.  The  truth  is,  justice  never  was,  nor  ever  will  be  satisfied 
with  any  thing  short  of  the  total  destruction  of  sin :  and  there- 
fore, while  the  nature  of  sin  remained,  it  had  to  suffer  in  those  who, 
after  the  example  of  Jesus  Christ,  took  up  their  cross  against  it. 
And  while  the  enmity  raged  in  the  children  of  disobedience,  those 
who  took  up  their  cross  against  sin,  had  always  to  endure  out- 
ward afflictions,  and  persecutions,  which  turned  to  them  for  a 
testimony,  in  every  age. 

35.  And  as  the  work  of  redemption  was  to  become  full  and 
effectual  in  Christ's  second  appearing,  and  the  man  of  sin  to  be 
wholly  consumed  and  destroyed ;  so  in  the  accomplishment  of 
that  work,  the  sufferings  of  Christ's  body  must  necessarily  be 
filled  up,  in  their  full  and  perfect  measure  through  which  the 
fruits  of  righteousness  will  appear  in  their  full  perfection,  with 
eternal  glory. 

36.  And  as  all  the  faithful  witnesses  suffered,  to  suppor  tthe 
cause  of  truth  in  the  earth,  and  in  confirmation  of  their  testimony 
concerning  that  day ;  so  justice,  both  in  heaven  and  among  men, 
is  satisfied,  when  sin  and  death  are  abolished  through  suffer- 
ings, and  righteousness,  truth,  and  eternal  life  grow  up  in  their 
place. 

37.  This  was  manifestly  the  Apostle's  meaning  when  he  said, 
"  The  suferings  of  Christ  abound  in  iis.  And  whether  we  be 
afflicted,  it  is  for  your  consolation  and  salvation,  which  is  effectual 
in  the  enduring  the  same  sufj^erings,  which  we  also  suffer.""  And 
again,  "I  endu.re  all  things  for  the  elect's  sake,  that  they  may 
also  obtain  the  salvation  which  is  in  Christ  Jesus,  with  eternal 


2  Cor.  i, 

r>. 

2  Tim.  ii. 
10 


B.  X.  THE   NEW    AND    SPIRITUAL   BIRTH.  561 

glory."     Which  is  according  to  the  words  of  Jesus,  "  Ye  shall  chap  hi. 
indeed  drink  of  my  acp,  and  he  baptized  with  the  baptism  that  Mat.  ^sx. 
I  a/}i  baptized  ivith.'"  ^'•^■ 

38.  Then  as  that  Spirit  of  truth  and  holiness,  which  gave 
occasion  to  the  sufferings  of  the  saints  in  the  flesh,  continued  to 
flow  from  witness  to  witness,  and  from  age  to  age;  so  all  the 
afflictions  which  they  endured,  remained  as  a  witness  with  God, 
against  those  lusts  and  abominations  of  a  fallen  nature,  by  which 
the  earth  was  corrupted,  and  against  which  they  took  up  their 
cross. 

39.  And  therefore,  instead  of  using  the  blood  of  Jesus,  or  any 
of  his  followers,  to  pacify  an  oftended  Deity,  and  reconcile  him 
to  the  beast,  the  false  prophet,  or  the  devil ;  the  whole  of  that 

blood  is  represented  as  stored  up  in  seven  vials,  [referring  to  the  Rev.  xv.  & 
ages,*]  and  all  of  it  to  be  poured  out,  to  execute  his  righteous  ^^'' 
vengeance  on  the  workers  of  iniquity ;  that  such  as  had  shed  the 
blood  of  saints  and  Prophets,  should  have  blood  to  drink,  because 
they  are  worthy. 

40.  Hence  the  proud,  and  all  that  do  wickedly,  are  compared 

to   stubble,   and   it  was   expressly   said,    The  day  that  cometh  Mai.  iv.  i. 

[referring  to  Christ's  second  appearing]  shall  hum  them,  up,,  that 

it  shall  have  them  neither  root  nor  branch.     A  day  in  which 

God  promised  to  open  a  fountain  for  sin  and  uncleanness,  and  Zech.  xiii. 

bring  his   people  through  the  fire,  and  refine  them  as  silver  is 

refined,  and  try  them  as  gold  is  tried. 

41.  To  this  period  the  words  of  God  by  the  Prophet  Zecha- 

riah  allude :  "  1  will  pour  upon  the  house  of  David,  and  upon  the  ^'^'^''-  ^"• 
inhabitants  of  Jerusalem,  the  Spirit  of  grace  and  of  supplications ; 
and  they  shall  look  upon  me  whom  they  have  pierced,  and  they 
shall  mourn  for  him^ 

42.  ///  that  day  there  shall  be  a  great  mourning  in  Jerusa- 
lem: and  the  land  shall  mourn,  every  family  apart  ;  the  family 
of  the  house  of  David  a^part,  and  their  -wives  apart  ;  the  family 
of  the  house  of  Nathan  apart  and  their  wives  apart ;  all  the 
families  that  rc^nain  every  family  apart  and  their  wives  apart ^ 

Here  is  the  true  cause  why  Christ  said,  Then  shall  all  the  tribes  ^r^''  -"^^'v- 
of  the  earth  mourn.     That  is,  because  of  the  separation  from  all  Rev.  i.  7. 
the  ties  and  works  of  the  flesh,  which  centre  in  the  selfish  nature 

'Chronologers  have  generally  admitted  that  the  Scriptures  and  records  of  history 
have  pointed  out  seven  successive  ages  in  the  progressive  developement  of  the 
world :  and  that  the  seventh  general  age  is  now  in  operation.  But  they  have 
made  a  great  error,  in  beginning  the  third  age  at  the  call  of  God  to  Abraham. 

This  is  an  arbitrary  division  without  propriety ;  for  that  was  only  the  transition 
from  the  second  to  the  third  age,  and  if  called  an  age,  it  leaves  no  age  for  the 
second  appearing  of  Christ,  or  "the  latter  day  of  glory,"  which  is  far  the  most 
important  age  of  all ;  for  it  is  the  consummating  work  of  all  the  preceding  ages ; 
this  being,  evidently,  "  the  voice  of  the  seventh  trumpet,  when  there  shall  be 
time  no  longer.  But  the  mystery  of  God  shall  be  finished,  in  the  displays  of  its 
various  degrees  to  the  race  of  man. 


562  THE    RESURRECTION,    NOT    OF   THE  B.  X. 

CHAP.  IV.  of  generation.     Thus  this  mourning  is  '■'■  apart  from  hu&hands 
and  tvipes,''''  and  utterly  excludes  that  relation. 

43.  Therefore,  as  Christ  Jesus,  and  his  Apostles  and  true  wit- 
nesses, patiently  suffered  to  preserve  the  cause  of  truth  and 
righteousness  in  the  earth,  and  by  sealing  the  truth  with  their 
blood,  conveyed  and  confirmed  the  same  to  others,  unto  whom 
the  truth  was  made  efl'ectual  in  the  enduring  of  the  same  suffer- 
ings ;  so  all  the  benefit  of  their  sufferings  meet  and  centre  in 
this  day  of  full  redemption,  which  is  the  end  of  their  faith,  for 
which  they  suffered,  and  in  which  every  one  will  receive  a  reward 
according  to  his  works. 

44.  Therefore,  all  who  receive  the  mercy  and  grace  of  God, 
in  this  day  of  his  final  visitation,  are  verily  benefited  by  the 
sufferings  of  Christ,  both  in  his  first  and  second  appearing,  and  by 
the  sufferings  of  all  the  saints  and  martyrs  who  have  ever  suffered 
for  their  testimony,  having  with  them  obtained  the  end  of  their 
faith  and  promises,  and  a  full  and  final  resurrection  into  the 
kingdom  of  Grod,  which  is  everlasting  righteousness,  peace,  and 
eternal  life. 


CHAPTER  IV. 

THE    RESURRECTION,    NOT    OP    THE    BODY,    BUT   OP   THE    SOUL; 
NOT   CARNAL,    BUT    SPIRITUAL. 

The  truth  of  God,  in  all  the  principles  pertaining  to  the  salva- 
tion of  mankind,  is  established  in  this  day  of  Christ's  second 
appearing ;  in  which  all  things  will  have  their  full  and  final 
accomplishment,  according  to  all  that  the  Prophets  and  Apostles 
have  spoken  since  the  world  began. 

2.  It  will  be  proper,  therefore,  to  take  particular  notice  of 
what  the  Apostles  taught  concerning  the  Resurrection  ;  which, 
according  to  what  hath  been  stated  respecting  the  sufferings  of 
Christ,  was  also  founded  upon  the  distinction  between  the  natural 
body  and  a  spiritual  body,  the  natural  world  and  a  world  of 
spirits. 

3.  The  natui-al  bodies  of  all  men  are  mortal,  and  subject  to 
dissolution,  like  the  bodies  of  all  other  animals;  and  when  dis- 
solved back  to  their  native  elements,  they  rise  no  more  in  the 


B.  X.  BODY,    BUT    OP   THE   SOUL,  5G3 

same  form.  The  natural  body  is  called  the  earthly  house  of  this  chap.iv. 
tabernacle,  which  is  the  first  part  of  the  natural  man,  of  the  acor.  x.  i. 
earth,  earthy.     Dust  it  is,  and  unto  dust  it  returns. 

4.  But,  as  everj'thing  was  created  in  its  order,  to  serve  some 
higher  purpose  than  its  own  self-interest ;  and  as  man  was 
peculiarly  designed  for  the  service  of  Grod,  and  was  endowed 
with  a  reasonable  soul  or  a  spiritual  subsistence,  an  heir  of 
immortality ;  therefore  it  is  only  the  soul  of  man  that  is  the  proper 
subject  of  the  Resurrection,  and  is  capable  of  being  raised  to  a 
higher  use,  and  more  noble  enjoyments  than  pertain  to  the 
present  state. 

5.  Everything  in  nature  that  has  life  and  growth,  has  a  seed 
in  itself,  which  serves  a  twofold  purpose  ;  first,  to  promote  its 
own  species ;  and  second,  to  bring  forth  fruit  to  some  higher  order 
of  beings. 

6.  Thus  Grod  said  unto  man  in  his  first  creation,  *' Behold  I  Tren.  i.  29, 
have  given  you  every  herb  bearing  seed,  and   every  tree  in  the 

which  is  the  fruit  of  a  tree  yielding  seed ;  to  you  it  shall  be  for 
meat.  And  to  every  beast  of  the  earth,  to  every  fowl  of  the 
air,  and  to  everything  that  creepeth  upon  the  earth,  wherein 
there  is  life,  I  have  given  every  green  herb  for  meat." 

7.  Then,  as  nothing  liveth  to  itself,  or  merely  for  its  own  sake, 
so  it  was  intended  that  man  should  live  and  bring  forth  fruit 
unto  God  ;  and  this  fruit  was  that  which  pertai?ied  to  his  living 
soul,  as  it  is  that  by  which  Grod  is  truly  worshipped  and  served  ; 
and  therefore  the  Apostles  so  frequently  speak  of  a  seed,  and  of 
every  seed  having  its  own  body. 

8.  All  nature  teaches  that  the  stalk  or  tree  which  bears 
seed,  when  it  falls  back  to  the  earth,  and  is  dissolved,  the  same 
never  rises  again  into  the  same  form ;  and  no  more  does  the 
natural  body  of  man  rise  again. 

9.  And  it  is  evident  that  the  seed  which  was  put  into  the 
earth  for  the  purpose  of  promoting  its  own  species,  never 
rises  to  anything  higher  than  it  was  ;  but  that  which  is  gathered 
as  fruit,  when  it  is  taken  and  changed  from  its  natural  state,  and 
dressed  for  food,  in  such  a  manner  as  best  suits  him  for  whom  it 
is  dressed,  that  alone  answers  the  highest  end  for  which  it  was 
created. 

10.  And  as  man,  in  preparing  bread  for  his  own  use,  does 
not  raise  up  the  withered  stalk  upon  which  the  grain  grew  ;  but 
separates  the  pure  flour  from  all  that  to  which  it  had  been 
united:  so,  in  like  manner,  is  the  resurrection.  It  is  the  soul 
that  is  to  be  redeemed  from  all  iniquity,  and  purified  unto  God 

in  a  peculiar  manner.     Thus  said    Christ,  I  am    the   bread  of  John,vi.35. 
life.     And    again    the  Apostle,  For  we,  beiiig  many,  are  one       "''•^•^  • 
bread,  and  07ie   body ;   for   we  are  all  partakers  of  that  one 
bread. 


664 


THE   RESURRECTION,    NOT    OF    THE 


B.  X. 


Roin.  viii. 
13. 


CHAP.  IV.  11  ^^d  further,  as  seed  that  falls  back  to  the  earth,  and 
takes  root,  and  grows  there,  is  forever  lost  from  any  higher  use  ; 
so  it  is  with  the  soul  that,  upon  a  deliberate  choice,  rejects  the 
Gospel,  and  chooses  to  remain  in  his  natural  state,  after  the  com- 
mon course  of  the  world,  and  enjoy  the  pleasures  of  sin  for  a 
season. 

12.  "If  ye  live  after  the  flesh,  ye  shall  die;  but  if  through 
the  Spirit  ye  mortify  the  deeds  of  the  body,  ye  shall  live."  Thus 
life  and  death  is  set  before  every  individual  soul,  upon  the  most 
plain  and  reasonable  terms. 

13.  As  man,  by  his  fall  and  apostacy  from  God,  became  fleshly, 
(or  carnal,)  so  as  to  be  wholly  captivated  by  that  inferior  prin- 
ciple, or  law  in  his  members,  by  which  he  served  himself,  and 
no  higher  purpose ;  therefore,  until  the  way  of  redemption  was 
opened  from  that  self-pleasing,  and  self-promotin'g  nature,  there 
never  could  be  any  resurrection. 

14.  And  hence,  through  all  the  ages  of  corruption  and  depra- 
vity, the  promise  of  God  had  respect  to  another  seed.  They 
which  are  the  children  of  the  flesh,  these  are  not  the  children  of 
God  ;  hut  the  children  of  promise  are  counted  for  the  seed. 

15.  And  as  Christ  Jesus  was  the  first  who  died  a  final  death 
unto  sin,  and  did  not  his  own  will,  but  the  will  of  his  Father ; 
therefore  he  was  the  first  fruit  of  the  Resurrection,  the  first  fruit 
unto  God,  with  which  he  was  well  pleased.  Eiiery  one  in  his 
own  order,  Christ  the  first  fruits,  afteriuards  they  that  are 
Chrisfs  at  his  coming. 

16.  Herein  then  consists  the  true  nature  of  the  Resurrection : 
When  man  ceases  from  man,  rohose  breath  is  in  his  nostrils  ; 
when  he  dies  to  himself  and  lives  to  God  only ;  when  he  ceases 
from  his  own  works  and  does  the  work  of  God ;  when  he 
renounces  the  will  of  the  flesh,  and  is  subject  to  the  will  of  the 
Spirit ;  then  he  is  raised  from  a  death  of  sin  to  a  life  of  right- 
eousness ;  and  this  is  his  resurrection.  Such  is  the  seed  which 
God  hath  chosen,  to  bring  forth  fruit  unto  himself,  and  such  arc 

John, XV. 2.  the  branches  of  the  true  vine,  which  he  will  purge,  that  they 
may  bring  forth  more  fruit.  Thus,  by  a  progressive  growth 
in  the  Spirit,  they  will  come  forth  perfect  in  the  Resurrection 
of  life,  in  the  very  nature  of  Christ.  This  is  being  born  of 
God. 

17.  But  this  precious  doctrine  of  the  Resurrection,  like  all 
others  that  were  taught  by  Christ  Jesus  and  his  Apostles,  has 
been  wholly  perverted  by  antichrist,  and  instead  thereof,  a  false 
and  senseless  superstition  has  been  imposed  upon  mankind,  which 
would  be  too  absurd  to  deserve  any  notice,  had  not  those  dark 
ages  of  antiquity  and  antichristian  authority  in  which  it  was 
invented,  given  it  a  kind  of  sanction,  from  which  even  the  present 
Vl%q  is  not  released. 


Rom.  ix.  S. 


1  Oor.  XV 
23. 


Isa.  ii.  22. 
&  1  .Tohii, 
iii.,  9,  JO. 


B.K. 


BODY,    BUT   OP    THE   SOUL. 


565 


18.  In  direct  opposition  to  the  doctrine  of  Christ  Jesus,  it  has 
Tbeen,  and  is  yet  maintained,  that  it  is  not  the  soul  of  man,  but  his 
natural  body,  which  is  the  subject  of  the  Resurrection :  That, 
"the  souls  of  believers  are,  at  their  death,  made  perfect  in  holi- 
ness, and  do  immediately  pass  into  glory,  and  their  bodies,  being 
still  united  to  Christ,  do  rest  in  their  graves  till  the  Resurrection." 

19.  The  inventors  of  this  groundless  doctrine,  ought  to  have 
known  that  the  souls  of  true  believers  ?iei-e?'  die  ;  and  there- 
fore, their  being  made  perfect  in  holiness,  and  passing  into  glory, 
is  not  to  be  dated  at  their  death,  nor  is  it  at  any  time,  v.pime- 
diately,  but  through  the  medium  of  the  Gospel,  (by  which  they 
grow  up,  in  all  things,  into  Christ,)  that  they  are  made  perfect 
in  holiness. 

20.  Nor  is  it  a  dead  corpse  that  is  united  to  Christ,  or  to  God, 
For  God,  is  not  the  God  of  the  dead  hut  of  the  living.  Besides, 
many  of  the  dead  bodies  of  believers  were  not  suffered  to  be  put 
into  gravies ;  and  if  they  had  been,  the  grave  could  never  pre- 
serve a  dead  corpse  from  dissolving,  and  blending  together  with 
the  common  elements  of  the  globe,  being,  in  this  respect,  nothing 
superior  to  the  bodies  of  other  animals. 

21.  So  that  such  an  imaginary  resurrection  is  altogether  a 
lyijig  vanity  ;  in  following  which,  the  deceived  ?>o\x\  forsakes  its 
own  mercy,  and  from  which  it  must  be  delivered,  or  perish  for- 
ever in  its  own  corruption :  for  God  never  promised  to  invert  his 
own  order  of  things,  nor  to  revoke  his  own  express  declaration 
in  this  particular  :  Bust  thou  art  and  unto  dust  shall  thou  return. 

22.  And  as,  with  us,  that  is  not  first  which  is  spiritual,  but 
that  which  is  natural,  and  afterwards  that  w^hich  is  spiritual  and 
eternal ;  so  the  Apostle's  doctrine,  from  beginning  to  end,  has 
the  most  plain  and  pointed  allusion  to  the  spiritual  body  and 
spiritual  world,  and  not  to  that  which  is  natural. 

23.  When  the  Sadducees,  who  denied  the  resurrection  of  the 
soul,  and  the  very  existence  of  the  spiritual  world,  questioned 
with  Jesus  concerning  the  woman  who  had  been  the  wife  of  seven 
husbands,  whose  wife  she  should  be  in  the  Resurrection  ?  His 
answer  was,  "  The  children  of  this  world  marry,  and  are  given  in 
marriage :  but  theij  which  shall  be  accounted  worthy  to  obtain 
that  world,  and  the  resurrection  from  the  dead,  neither  marry, 
nor  are  given  in  marriage.  Neither  can  they  die  any  more:  for 
they  are  equal  unto  the  angels ;  and  are  the  children  of  God, 
being  the  children  of  the  Resurrection." 

24.  The  advocates  of  the  resurrection  of  the  earthly  body, 
assert  that  both  the  righteous  and  the  wicked  will  be  thus  raised ; 
if  this  were  true,  then  the  wicked  become  the  children  of  God, 
equally  with  the  righteous.     This  is  utterly  inconsistent. 

25.  Observe,  it  was  not  after  they  had  obtained  that  world, 
and  the  Resurrection,  but  whenever  they  were  accounted  worthy 


CHAP.  IV. 


Westmin- 
ster Cate- 
chism. 


Eph.  iv.  15. 


Luke,  XX. 
34. 


See  Luke, 
XX.  36. 


See  John, 
V.  '.», 


566  THE   RESURRECTION    OF    THE    SOUL.  B.  X. 

CHAP.  IV.  to  obtain  it ;   that  is,  when  they  were  begotten  by  the  word  of 

faith,  they  began  to  crucify  the  flesh  with  its  aifections  and  lusts, 

to  die  unto  sin,  and  to  live  unto  God,  and  therefore  could  not 

die  any  more,  being  the  children  of  the  Resurrection. 

John,  xi.  26.   Hence  said  Christ,  on  another  occasion,  '■'■  I  am  the,  re%ur- 

^"  rection  and  the  life;  he  that  believeth  on  me,  though  he  were 

dead,  yet  shall  he  live.     And  whosoever  liveth,  and  believeth  in 

John  vi  .51.  ^*^'  ^^^'^^^  never  die.''     And  again,  "  I  am  the  living  bread  which 

viii,  50  53.    came  down  from  heaven:  If  any  man  eat  of  this  bread,  he  shall 

live  forever.'''     And  again,  "Verily,  verily,  I  say  unto  you,  if  a 

man  keep  my  saying,  he  shall  never  see  death." 

'21.  This  was  a  great  stumbling-block  to  those  who  denied  the 
Resurrection  and  the  life.  Hence  said  the  deceived  hypocrites, 
"Now  we  know  that  thou  hast  a  devil.  Art  thou  greater  than 
our  father  Abraham,  which  is  dead?  and  the  Prophets  are  dead: 
whom  makest  thou  thyself?  " 

28.  Hence  it  is  evident,  that  the  true  doctrine  of  the  Resur- 
rection was  misunderstood  and  opposed  by  a  blind  and  supersti- 
tious priesthood,  from  the  beginning;  for  by  these  the  common 
people  were  taught. 

29.  Nor  was  it  truly  understood  even  by  the  disciples  of  Jesus 
Christ,  who  had  been  misguided  and  corrupted  by  those  blind 
guides,  until  they  received  the  Holy  Spirit  of  life  from  the  dead, 

Col.  ii.  la      ^^^  themselves  came   into  the  Resurrection,  being  dead  with 
20.  iii.  1.       Christ  Jesus  fro7)i  the  rudimcJits  of  the  world,  and  risen  with  him, 
through  the  faith  of  the  operation  of  God,  who  had  raised  him 
from  the  dead. 

80.  Then,  and  not  till  then,  were  all  things  brought  to  their 
remembrance  which  Jesus  had  taught  them,  and  by  which  they 
understood  the  many  infallible  proofs,  which  they  had  received 
of  the  real  resurrection  of  the  Son  of  God,  in  the  Spirit,  and 
knew  what  his  rising  from  the  dead  should  mean. 

31.  And  they  never  learned,  nor  taught  to  others,  that  Christ 
Jesus  re-assumed  the  same  natural  subsistence  of  sinful  flesh, 
which  was  laid  in  a  new  tomb ;  for  if  they  had,  the  most  glaring 
contradictions  must  appear  through  the  whole  account. 

32.  But  they  spoke  of  his  being  quickened  in  the  Spirit,  and 
seen  in  the  Spirit,  and  not  in  the  flesh;  therefore  the  contradic- 
tion falls  upon  those  who  deny  his  resurrection  in  the  Spirit,  and 
endeavor  to  prove  that  sin  and  the  curse  [for  such  he  was  made 
as  to  the  flesh]  were  raised  again  to  life  everlasting. 

33.  To  sum  up  the  whole  matter :  If  Christ  is  the  Resurrection 
and  the  life,  then  those  who  come  into  Christ,  partake  of  his  life, 
and,  in  reality,  partake  of  the  true  resurrection  and  eternal  lift. 
This   cannot  be  controverted.     Thus    are  the    words  of   Christ 

john,x.  27,  Jesus  fulfilled,  "  My  sheep  hear  my  voice,  and  I  know  them,  and 
^'  they  follow  me;  and  I  give  unto  them  eternal  life." 


B.  X.  INCONSISTENCY    OP,   &c.  5G7 

CHAPTER  V. 

THE    INCONSISTENCY    OF    A    CARNAL    RESURRECTION. 

It  is  clearly  manifest,  according  to  the  sense  of  the  Grospel,  that    chap.  v. 

the  rising  from  the  dead  had  no  respect  to  the  resurrection  of  the  

natural  body  or  tabernacle  of  Jesus,  nor  of  any  of  his  followers, 
inasmuch  as  it  was  testified  that  he  was  the  first-begotten  and  Coi  i- 1?- 
first-horn  from  the  dead. 

2.  In  the  natural  sense  of  a  resurrection,  some  had  been  raised 
from  the  dead,  among  the  Jews,  before  Jesus ;  so  that  he  could 
not  be  the  first.  Elijah  had  raised  the  widow's  son  ;  and  Elisha 
had  raised  the  Shunamite's  son ;  Lazarus  had  been  raised,  and 
the  widow's  son  at  Nain.  So  that  if  the  Apostles  had  intended 
to  testify  that  the  dead  corpse  of  Jesus  had  been  raised  to  life 
again,  they  had  more  sense  of  the  truth  than  to  say  that  he  was 

the  first-fruits  of  them  that  slept,  or  the  first  that  should  rise  icor.  v.  29. 
fro?n  the  dead. 

3.  The  truth  is,  that  Jesus  was  formed  in  the  state  of  those  who  1  Pder,  iii. 
were  dead  in  trespasses  and  sins ;  and  it  was  out  of  this  state  of  ^^-  ^  i^-  ^■ 
death  that  he  arose,  and  not  again  in  the  likeness  of  the  same 

sinful  flesh. 

4.  Who  is  he  that  ascended,  but  the  same  also  that  descended  ? 
It  was  not  therefore  the  natural  body  and  soul  of  Jesus  that 
ascended,  for  this  was  brought  forth  by  a  natural  woman ;  and 
as  it  never  descended  from  heaven,  so  neither  was  it  that  which 
ascended;  but  his  soul  and  spirit  rose  by  regeneration,  in  the  neb.  iv.  1-4. 
resurrection  of  Christ,  and  ascended  to  the  heaven  of  heavens. 

5.  The   Apostles  further   testified  that  they  were   dead  and  Rom.  vi.  3. 
buried,   and  risen    with   Christ,  and  sat    together  with  him  in  ^p),.  ji  g 
heavenly  places;  therefore  it  must  be  a  very  great  mistake  to   iyi". 
suppose  that  they  had  any  reference  to  a  natural  death,  (as  it  is     °"'-- 
called,)  or  to  any  carnal  resurrection  of  the  same  natural  body, 

when  their  very  existence,  like  that  of  other  men,  must  have  con- 
tradicted their  own  testimony. 

6.  It  would  seem  a  wonderful  argument  with  some,  that  it 
was  the  same  wounded  body  of  Jesus,  that  arose  from  the  dead  ; 
because  he  appeared  unto  his  disciples  with  his  wounds,  and  eat 
and  drank  with  them  ;  while  they  arc  ignorant  that  his  spiritual 
body  was  capable  of  assuming  any  form  or  appearance  that  might 
encourage  the  faith  of  his  disciples. 

7.  But  how  much  soever  the  inconsistent  inventions  and  false 
systems  of  antichrist,  may  have  blinded  the  minds  of  natural 
men  ;  yet  that  order  can  never  be  inverted,  in  which  God  has 


568 


INCONSISTENCY   OP 


B.  X. 


CHAP.  V. 


Mat. 
xxviii.  2,  4. 


Deut. 
xxxiv   C. 
Jude,  9 
See  also 
Josephiis. 


Rom.  vi, 
23. 


1  Cor.  XV. 
22. 


created  things  natural  and  spiritual,  the  one  for  time  and  tem- 
poral use,  and  the  other  for  eternity. 

8.  The  spiritual  body,  while  in  the  natural,  is  confined  to 
time,  space,  and  natural  things ;  but  when  separated,  and 
released  from  it,  the  natural  is  of  no  further  use ;  nor  can  they 
ever  be  reunited  without  the  grossest  subversion  of  every  order 
and  law  of  Grod. 

9.  And  if  the  same  natural  body  that  was  crucified  of  the 
Jews,  arose  from  the  dead,  and  could  enter  into  the  house  when 
the  doors  were  shut,  why  did  not  the  same  body  come  forth  out 
of  the  tomb  without  assistance  ?  Where  was  the  necessity  of 
striking  the  keepers  of  the  sepulchre  with  terror,  that  they  might 
become  like  dead  men,  and  rolling  away  the  stone  from  the 
tomb's  mouth. 

10.  The  truth  is,  no  one  material  substance  can  pass  through 
another,  without  making  a  breach  ;  and  therefore,  in  order  that 
his  spiritual  body  might  enter  a  close  room  while  the  doors 
were  shut,  the  natural  body  was  taken  care  of  by  the  angel, 
who  rolled  away  the  stone  irom  the  door  of  the  sepulchre ;  and 
thus,  in  the  order  and  nature  of  things,  one  thing  was  taken  out 
of  the  way  of  another,  that  the  everlasting  substance  might 
appear. 

11.  The  Lord  took  care  of  the  body  of  Moses,  and  no  man 
knew  of  his  sepulchre  unto  this  day :  Yet  Satan  had  the 
temerity  to  dispute  with  the  angel  about  the  body  of  Moses. 
And  in  the  same  manner,  at  this  day,  Satan  has  the  temerity  to 
dispute  about  the  body  of  Jesus. 

12.  In  the  accounts  given  of  all  the  different  forms  in  which 
Jesus  Christ  appeared  after  his  passion,  there  is  not  the  smallest 
evidence  of  his  possessing  the  same  natural  body.  His  standing 
in  the  midst,  the  doors  being  shut — vanishing  out  of  their  sight — 
assuming  the  appearance  of  a  gardener — the7i  of  a  stranger — 
and  again,  of  a  lamb  with  seven  horns  and  seven  eyes  ;  these, 
and  many  such  appearances,  were  as  different  from  the  body 
which  had  been  nailed  to  the  cross,  as  any  one  thing  can  be  from 
another. 

13.  The  wages  of  sin  is  dealh ;  but  the  gift  of  God  is 
cter7ial  life;  therefore  death  and  life  cannot  both  be  adminis- 
tered to  one  and  the  same  person ;  for  this  would  be  giving 
eternal  life  to  sin.  But  as  it  is  the  mystery  of  iniquity  that 
worketh  in  man,  who  merits  death  as  his  wages,  and  as  sin 
rules  and  reigns  in  man,  before  he  receives  Christ ;  so  it  must 
certainly  die,  in  order  to  his  receiving  thegift  of  eternal  life. 

14.  Hence  the  plain  conclusion  of  the  Apostle :  As  in  Adam 
all  die,  so  in  Christ  shall  all  be  viade  alive:  or  more  properly, 
As  all  in  Adam  die,  so  all  in  Christ  shall  be  made  alive. 
Therefore  it  is  not  all,  nor  any  part  in  old  Adam,  that  is  ma4e 


B.  X.  A   PHYSICAL    RESURRECTION.  569 

made  alive  after  death;  but  as  everything  in  him  and  of  him    chap.  v. 

dies,  or  in  other  words,  as  the  old  man  is  put  off  with  his  deeds, 

so  the  neio  man  is   put    on,  ivhich   after   God,   is    created  in  Eph.  iv. 

righteousness,  and  true  holiness.     Eut  it  is  that  which  comes  by  ~~'^^- 

a  fallen,  corrupt  nature,  which  dies.     The  personal  identity  of 

the  real  intellectual  man,  is  retained  entire  as  may  be  clearly  i-ukejxxiv. 

seen,  by  the  personal  identity  of  Jesus,  after  his  resurrection. 

15.  The  whole  error  of  antichrist,  concerning  the  true  Eesur- 
rection,  is  founded  in  a  total  ignorance  of  the  spiritual  loorld. 
Let  the  soul  be  quickened  to  a  sense  of  its  immortality,  and  its 
capacity  for  an  intercourse  with  a  world  of  spirits,  and  the  doc- 
trine of  a  physical  resurrection  will  appear  as  it  really  is,  the 
offspring  of  darkness  and  ignorance. 

16.  Let  the  man  come  to  himself,  and  find  out  what  he  is,  that 
he  is  not  a  mere  lump  of  flesh  and  blood,  but  an  immortal  being, 
that  must  be  seen  in  his  full  shape,  when  the  clay  that  he 
animates  is  crumbled  to  atoms,  and  blended  with  the  common 
elements  of  the  globe.  Let  him  be  convinced  of  the  heinousness 
of  sin,  and  the  enmity  of  his  fleshly  nature  to  the  pure  and  holy 
nature  of  Grod,  and  he  can  be  no  longer  anxious  about  what  be- 
comes of  that  mortal  frame  which  he  inhabits. 

17.  Nor  is  it  the  far-fetched  arguments  and  pretended  evi- 
dences of  a  future  resurrection  of  old  useless  bones  and  rotten 
flesh,  that  can  entertain  the  soul ;  but  a  fellowship  and  increasing 
communion  with  the  Resurrection  and  eternal  life  that  now 
is,  and  which  is  sensibly  felt  and  enjoyed  by  those  who  are 
in  it. 

18.  "But  (according  to  the  Apostle)  some  will  say,  how  are  icor.xv. 
the  dead  raised  up?   And  with  what  body  do  they  come?     Thou  ^^-ss. 
fool,  that  which  thou  sowest  is  not  quickened,  except  it  die."     If 

this  meacs  the  dead  body  which  is  put  into  the  grave,  then  to 
effect  the  resurrection,  that  dead  body  must  die,  or  it  never  can 
be  quickened  mio  Xxio..  How  absurd  the  sentiment.'  But  Paul 
adds,  "that  which  thou  sowest,  thou  sowest  not  that  hodAj  that 
shall  be;  but  God  giveth  it  a  body  as  it  hath  pleased  him,  and 
to  every  seed  his  oion  bodyy 

19.  The  body  of  a  grain  of  corn,  when  put  into  the  earth,  has 
its  own  first  principle  of  life  in  itself;  and  as  the  body  of  the 
grain  dies,  so  the  seed  which  is  the  life  of  the  body,  is  quickened, 
and  comes  forth,  and  produces  a  body  again,  whose  seed  is  in  it- 
self after  its  own  kind. 

20.  But  this  is  very  far  from  being  the  case  with  a  dead  corpse, 
which,  when  put  into  the  ground,  has  not  the  least  principle  of 
life  in  itself,  by  which  it  can  ever  be  re-animated,  or  that  can 
ever  be  quickened  and  come  forth  out  of  it ;  but  it  remains 
a  lifeless  lump  of  clay,  and,  like  the  dead  bodies  of  all  other 
animals,  meets  with  a  total  dissolution  forever. 

37 


570 


INCONSISTENCY    OP 


B.  X. 


CHAP  V. 


John,  V.  29. 


Mat.  xxii. 
3J,  32. 


Seel 
King:s,  ii. 
10,  11,  43. 

Mat.  xxvii. 
52,  53. 


Luke,  viii. 
52,  53. 


Jolui,  xi. 
11. 


21.  Therefore,  when  the  i^.postle  says,  "It  is  sown  a  natural 
body,  it  is  raised  a  spiritual  body,"  he  has  no  allusion  to  the 
matter  of  a  dead  corpse  when  it  is  put  into  the  earth ;  but  to  the 
human  soul  in  its  natural  state,  which,  through  the  operation  of 
God,  becomes  dead  with  Christ,  from  the  rudiments  of  an  earthly 
nature,  out  of  which  it  ascends,  and  is  raised  a  spiritual  body. 

22.  Then  the  soid  as  the  life  or  seed  of  both  the  righteous  and 
ivicJeed,  have  each  their  oivn  body.  Hence  the  words  of  Christ : 
"  They  that  have  done  good  (shall  come  forth)  unto  the  resurrec- 
tion of  life ;  and  they  that  have  done  evil,  to  the  resurrection  of 
damnation."  That  is,  they  who  continue  in  the  course  of  good, 
or  evil,  until  this  work  is  accomplished. 

2.3.  Who  can  be  so  blind  and  perverse  as  to  imagine  that  the 
millions  who  have  suffered  unto  death,  for  the  truth's  sake,  endured 
those  extreme  sufferings  in  hopes  of  being  restored  again,  in  some 
future  day,  to  the  same  bodies  in  which  they  suffered  every 
imaginable  torture  ? 

24.  It  must  be  acknowledged  by  all  who  pay  any  respect  to 
their  testimony,  that  it  was  a  present  love  of  virtue,  salvation,  and 
immortal  glory,  and  their  faith  in  a  future  increase  of  the  same, 
that  animated  them  to  face  the  most  frightful  flames  and  bodily 
tortures. 

25.  The  blinded  Jews  denied  the  Resurrection,  not  knowing 
the  Scriptures  nor  the  power  of  God.  They  supposed  their 
fathers  were  dead ;  and  would  never  rise  until  the  last  day.  But 
Jesus  knew  better,  hence  he  testified  that  the  Fathers  were  alive, 
inasmuch  as  the  Lord  ivas  their  God.,  and  that  he  was  not  the 
God  of  the  dead,  but  of  the  living ;  and  his  Apostles,  after  they 
had  received  the  baptism  of  the  Holy  Spirit,  knew  better,  because 
their  conversation  was  in  heaven,  where  they  were;  and  they 
knew,  according  to  the  Scriptures,  that  they  had  slept,  but  had 
not  been  dead. 

26.  Hence  they  testified,  that  the  graves  [the  states  of  the 
departed]  were  opened;  and  many  bodies  of  the  saints  which 
slept  arose,  and  went  into  the  holy  city,  [not  bloody  Jerusalem,] 
and  appeared  unto  many.  They  appeared  unto  such  as  had  eyes 
to  see  them. 

27.  Upon  the  same  principle  Jesus  testified.  The  maid  is  not 
dead,  but  sleepeth;  but  they  laughed  him  to  scorn,  knowing  that 
she  was  dead.  That  is,  knowing,  in  their  own  carnal  imagination, 
that  he  was  a  liar  and  a  deceiver. 

28.  In  like  manner  Jesus  knew  that  Lazarus  had  fallen  asleep, 
and  it  was  merely  in  condescension  to  their  dark  understanding, 
that  he  said  plainly,  Lazarus  is  dead ;  and  he  could  as  well  have 
called  him  forth  without  his  tabernacle  as  with,  had  they  been 
possessed  with  eyes  to  see  him,  as  the  disciples  saw  Moses  and 
Elias  talking  with  Jesus  on  the  mount. 


B.  X. 


A    PHYSICAL    RESURRECTION. 


571 


29.  JFrom  all  wliich  it  is  evident,  that  it  is  the  separate 
state  of  the  wicked  only,  which  is,  or  ever  was  counted  a  state 
of  death,  and  that  of  the  righteous  a  state  of  sleep ;  and  accord- 
ing to  the  distinction  in  their  state  of  separation,  so  is  their 
Resurrection. 

30.  The  rising  of  those  who  sleep  in  Christ,  being  first  in 
order,  is  called  the  first  Resurrection.  And  the  quickening 
or  bringing  forth  of  the  wicked  into  the  state  for  which  they 
have  prepared  themselves,  by  their  works,  although  sometimes 
called  a  llesurrection,  is  more  properly  denominated,  the  second 
death. 

31.  Then  as  it  is  by  the  power  of  Christ  Jesus,  that  the  dead 
are  raised,  and  as  he  toas  baptized  for  the  dead,  with  the  power 
of  the  Holy  Spirit,  both  in  his  first  and  second  appearing,  and 
therefore  quickeneth  whom  he  will,  it  is  beyond  all  controversy 
that  the  dead  ai'e  raised,  and  do  come  up  out  of  their  graves — out 
of  all  their  dwelling  places,  loherein  they  have  sinned. 

32.  And  as  Christ,  who  is  the  llesurrection  and  the  life,  dwells 
in  the  members  of  his  body,  and  as  he  is,  so  are  they  in  this 
world;  therefore  they  ask,  and  he  giveth  them  life,  for  them  that 
sin  not  unto  death,  even  eternal  life;  and  they  are  raised  up  in 
this  last  day,  and  do  enter  into  the  holy  city,  and  are  seen  and 
known  of  many,  and  serve  God  day  and  night^in  his  temple. 

33.  And  while  they  go  forth  and-  worship  before  Grod,  in  the 
beauty  of  holiness,  they  look  upon  the  carcases,  that  is,  the 
dead  bodies  of  formal  professors,  of  them  that  have  transgressed, 
and  continue  to  worship  the  heast :  for  their  icorm  shall  7iot  die, 
a?ul  their  fire  is  not  quenched.  For  that  fire  is  kindled  among 
men,  that  will  destroy  all  these  dead  and/aZse  systems. 


CHAP.  V. 


John,  V.  S9. 


Rev.  xii. 
12,  15. 
1  Cor.  XV. 

2S. 


Ezekiel, 
xxxvii.  12, 
13,  23. 


1  John,  iv. 
17.  V.  16. 


Ps.  xxix.  2. 
Rev.  xiv.  2. 
Isa.  Ixvi. 
24. 

Mark,  ix, 
44. 


572  ^   PROBATIONARY    STATE  B.  X. 


CHAPTER  VI. 

RATIONAL  AND  SCRIPTURAL  EVIDENCES  OP  THE  GOSPEL 
BEING  PREACHED,  AND  A  PROBATIONARY  STATE,  IN  THE 
WORLD    OF    SPIRITS. 

SECTION  I. 

CHAP.  VL  It  is  evidently  the  nature  of  all  principles  and  elements,  in  their 

operations,  first  to  plant  a  seed  of  their  own  substance,  in  any 

other  substance  which  has  a  nature  capable  of  receiving  it.  For 
we  see  that  every  natural  element  will  extend  and  operate  as  far 
as  it  has  the  power,  and  will  infuse  its  own  nature  wherever 
there  is  a  vacuum  or  avenue  open  where  it  can  enter. 

2.  And  then  the  combined  operations  of  all  the  principles 
which  meet  in  that  seed,  and  can  operate  upon  it,  continue  until 
the  seed  springs  up ;  and  it  is  then  still  nourished  by  all  the  ele- 
ments and  principles,  whether  spiritual  or  temporal,  that  meet  in 
the  nature  of  the  substance  in  which  it  has  taken  root;  these 
operations  never  cease  until  the  production  of  the  seed  comes  to 
maturity.  And  unless  those  operations  are  hindered  or  impeded 
by  superior  power,  no  seed,  when  once  properly  planted,  can  be 
hindered  from  bringing  its  appropriate  fruit  to  maturity. 

3.  Therefore,  until  the  fruit  of  any  seed  gets  ripe,  that  is, 
comes  to  full  maturity,  so  that  it  becomes  a  seed  in  itself,  of  the 
same  nature  as  the  original,  it  is  not  possible  to  put  such  fruit  to 
its  proper  use;  for,  if  it  is  gathered  in  an  unripe  state  from  the 
plant  that  produced  it,  it  is  either  entirely  lost,  or  at  least  of 
small  value,  to  what  it  might  have  been.  Hence  nothing  that 
exists  can  be  placed  in  its  proper  order,  until  it  comes  to  matu- 
rity; nor  be  gathered  and  put  to  its  proper  use.  This  is  indis- 
putably the  case  with  all  seeds  planted  in  the  natures  of  this 
world,  and  thus  by  "  the  things  that  are  made  we  understand  the 
invisible  order,"  as  says  St.  Paul. 

4.  Man  is  evidently  a  seed  planted  first  in  this  7vorld,  with 
properties  of  all  elements  and  principles  in  the  creation,  other- 
wise he  could  not  be  endowed  with  principles  to  be  the  superior 
and  lord  of  the  natural  world ;  nor  could  he  have  in  him  a 
rational  intelligence  that  never  can  be  satisfied  with  anything 
that  this  world  can  give,  as  every  rational  being  witnesses  is  the 
case. 

^  5.  Man  must,  therefore,  be  operated  upon  by  all  the  principles 

and  elements  that  meet  in  the  world,  until  he  comes  first  into 
conscious  existence,  as  a  being  in  the  natural  world ;  and  then 


B.  X.  IN   THE    WORLD   OP    SPIRITS.  573 

he  is  evidently  but  a  living  seed  of  a  being  to  be  developed  in  the   chap.  vi. 
spiritual  world  ;  for  all  his  movements  and  the  higher  senses  of 
his  nature,  show  that  the  superior  powers  of  his  mind  just  begin 
to  bud  and  expand  in  time. 

6.  Hence  says  St.  Paul,  "  he  (or  It,  meaning  the  rational 
spirit  of  man)  is  sown  a  natural  body;  it  is  raised  a  spiritual 
body."     "Howbeit    that    was    not  first  which  is  spiritual,  but 

that  which  is  natural;  and  afterwards  that  which  is  spiritual."  44  4e.^^ 
This,  however,  only  relates  to  the  creation  of  man,   and  not  to 
original  principles.     "God  is  Spirit,"  and  He  is  anterior  to  all 
his  beings. 

7.  But  man  is  a  being  composed  of  natural  and  spiritual  ele- 
ments and  principles,  yet  he  comes  forth  first  in  an  organized 
body,  in  the  natural  world;  but,  unless  his  most  noble  faculties 
and  powers  are  to  perish  and  be  annihilated,  his  spiritual  ele- 
ments must  be  raised  into  a  superior  state;  that  is,  they  must  be 
organized  into  a  spiritual  body,  in    the  spiritual  world ;    when 

they  have  done  with  the  natural  body,  for  "  There  is  a  natural  J5'°'^-^'^* 
body,  and  there  is  a  spiritual  body." 

8.  To  suppose  that  the  rational  spirit  or  soul  of  man  has  no 
sensible  existence  after  the  dissolution  of  the  physical  body,  is 
supposing  that  the  dissolution  of  an  inferior,  annihilates  a  supe- 
rior ;  for  if  a  sensible  power  is  so  disorganized  that  it  never  has 
any  more  sense  or  knowledge,  it  must  annihilate  it ;  while  the 
material  body  which  only  acted  as  its  instrument,  is  not  annihi- 
lated, but  still  exists  in  his  own  elements.  But,  if  it  be  said  that 
the  sensible  life  in  like  manner  returns  to  its  original  elements, 
this  is  all  that  is  contended  for.  But  it  being  now  a  systematic 
organized  sense,  it  must  still  remain  so,  and  rise  into  a  higher 
order,  or  fall  into  a  lower  state ;  because  it  is  now  spirit,  that  is 
real  life,  and  hence  must  be  active,  and,  of  course,  growing 
forever,  in  good  or  evil ;  for  if  action  ceases,  life  must  cease. 

9.  Therefore  we  see  that  man,  in  his  natural  state,  can  be  no 
more  than  the  seed  of  a  future  and  far  more  important  state  and 
life.  Hence  all  the  principles  and  elements  that  meet  in  him, 
and  that  can  operate  upon  him,  must  necessarily  have  all  the 
operation  that  his  nature  and  sphere  will  admit  of,  before  he  can 
come  to  maturity,  and  be  finally  ripe  for  the  harvest.  This, 
therefore,  must  all  take  place,  in  the  order  of  times  and  seasons, 
before  he  can  reach  his  destiny,  and  be  put  to  his  final  use,  and 
come  into  his  final  order  and  place,  according  to  his  creation. 

10.  This  seems  to  be  clearly  shown  by  our  Saviour's  parable  of 
the  tares,  "  The  sower  soweth  the  seed  in  the  field,  or  world ;  the 
tares  are  the  children  of  the  wicked  one."  These  children  must 
be  produced  by  the  seeds  or  principles  of  the  wicked  one,  sown  in 
the  nature  of  man,  for  they  were  "sown  while  men  slept."  And 
he  says,  "  Let  both  grow  together  until  the  harvest;  then  I  will 


574  A    PROBATIONARY    STATE  B.  X. 

CHAP.  vr.  say  to  the  reapers,  gather  the  tares  and  bind  them  in  bundles  to 
Mat.  xiii.      be  burned,  but  gather  the  wheat  into  my  barn."  &c. 
25,30.  -[I    Therefore,  as  he  declares  that  "  The  harvest  is  the  end 

of  the  world,"  and  that  all  the  seeds  sown,  whether  good  or 
bad,  must  come  to  maturity  before  they  can  be  gathered  ;  we  see 
that  the  final  destiny  of  no  soul  can  be  settled  until  the  harvest, 
which  cannot  be  until  "the  end  of  the  world"  comes  to  them, 
and  this  does  not  come  to  any  soul  so  long  as  they  are  in  a 
natural  state,  whether  they  are  in  the  body  or  out  of  it,  makes 
no  difTerence  in  this  respect. 

12.  And  this  end  cannot  come  until  the  true  gospel  is  preached 
and  the  Spirit  of  Christ  is  thereby  made  manifest  to  the  soul,  for 
Rev. xiv.      this  is  the  "sharp  sickle  by  which  the  earth  is  to  be  reaped." 
14-16.  Eternal  principles  never  till  then  begin   their  proper  work,  for 

Jesus  Christ  was  i\\Q  first  man  that  ever  received  them,  and  was 
created  in  the  eternal  order  by  them,  therefore  he  styles  himself 
"  The  beginning  of  the  creation  of  G-od,"  and  this  Spirit  is  the 
only  power  that  ever  can  or  ever  did  offer  this  final  work  to  any 
being. 

IB.  Hence  it  is  that  there  never  was  the  least  intimation  that 
"the  ends  of  the  world  had  come"  upon  any,  until  Christ 
appeared,  and  the  Gospel  of  eternal  life  was  preached,  and  his 
Spirit  was  thereby  offered  to  man ;  then  the  Apostle  shows  that 
icor.x.ii.  oil  such  the  ends  of  the  world  had  come.  "  These  things  were 
written  for  our  admonition  upon  whom  the  ends  of  the  world 
are  come."  This  could  have  no  allusion  to  the  ends  of  this  ter- 
restrial world,  for  that  since  that  time  has  lasted  near  1,800  years. 

14.  The  same  Apostle  declares,  that,  before  the  Gospel  was 
preached  to  the  Gentiles,  they  were  "  without  God,  and  without 

Eph.  11. 12.  jjQpe  \^  tjjg  world."  It  follows  then,  conclusively,  that  until 
the  Gospel  is  preached  unto  natural  man,  he  is  without  God, 
that  is,  without  the  knowledge  of  the  true  God,  and  without  the 
hope  of  salvation  in  that  state.  Of  course,  if  he  can  be  saved 
without  the  preaching  of  the  Gospel  of  Christ  to  him,  he  can  be 
saved  without  God,  and  without  hope  :  this  is  too  absurd  for  any 

24.  reasonable  being  to  believe ;  "for  we  are  saved  by  hope." 

15.  For  this  reason,  Christ  commanded,  "  Go  ye  into  all  the 
world,  and  preach  the  Gospel  to  every  creature."  Thus,  then, 
we  see  that,  if  Christ's  positive  command  and  commission  to 
his  followers  is  to  be  obeyed,  his  Gospel  must  not  only  be 
preached  to  every  rational  being  in  all  the  world,  but  it  must 
be  preached  by  his  followers,  and  also,  that  "  the  end  can- 
Mat.  xxiv.  not  come"  to  any  soul  until  this  is  fulfilled:  for  he  says,  "This 
^^'              Gospel  of  the  kingdom  shall  be  preached  in  all  the  world,  for  a 

witness  unto  all  nations;  then  shall  the  end  come." 

16.  Therefore,  as  it  is  a  well  known  fact,  that  far  the  greatest 
part  of  the  human  race  have  died  and  do  die  without  ever  hear- 


B.  X.  IN    THE    WORLD    OF    SPIRITS.  575 

ing  the  navie  of  Christ,    much  less  the  preaching  of  the  true  chap,  vi 
Gospel ;    it    indisputably  follows,  that  it    must    be  preached  to   . 
thein  after  death ;  for  all  such  souls  are  still  in  the  spirit  of  the 
world  which  is  its  very  substance,  as  much  as   the  soul  is  the 
substance  or  life  of  the  body,  so  that  they  are  still  natural  and 
in  the  world, 

17.  Now,  to  suppose  that  the  small,  glimmering  light  which 
may  be,  in  this  life,  in  the  mind  of  the  heathen,  is  the  'preaching 
of  the  Gospel  alluded  to,  is  a  gross  inconsistency ;  for,  in  the 
first  place,  it  contradicts  the  above  Scripture,  that  until  the 
Gospel  was  preached  unto  the  Gentiles,  "they  were  dead  in 
trespasses  and  sins,  without  God,  and  without  hope  in  the 
world."  And  secondly,  if  the  Gospel  can  be  preached  by  the 
glimmerings  of  moral  light  in  the  natural  man,  it  could  just  as 
■well  have  then  been  preached  to  them  by  it,  especially  as  Christ 
had  finished  his  mission  on  earth  a  number  of  years  before  the 
Gospel  was  preached  to  them  ;  there  would  not  then,  or  ever 
afterwards,  have  been  any  need  of  its  being  preached  by  his 
followers. 

18.  And  in  the  third  place,  it  still  more  manifestly  disannuls 
and  renders  void  the  command  and  mission  of  our  Saviour,  given 
expressly  to  his  followers,  to  preach  the  Gospel  to  every  creature 
in  all  the  world.  No  account  here  of  any  other  preaching. 
Again,  if  in  a  natural  state  they  are  without  God,  as  the 
Apostle  declares,  who  is  there,  or  what  is  there,  with  them,  that 

can  preach  the  Gospel  to  them  ;  surely  if  any  such  Gospel  is  Rom.  i.  i. 
thus  preached,  it  cannot  be  "the  Gospel  of  God." 

19.  Jesus  Christ  himself  first  set  the  example,  as  well  as  gave 
the  precept,  of  preaching  the  Gospel  to  souls  in  the  world  of 
Spirits,  as  proved  by  the  Scriptures.  Thus  St.  Peter  says,  "  For 
Christ  also  hath  once  sufi:"ered  for  sins,  the  just  for  the  unjust, 
that  he  might  bring  us  to  God,  being  put  to  death  in  the  flesh, 
but  quickened  by  the  Spirit,  by  which  also  he  went  and  preached 
to  the  spirits  in  prison,  which  sometime  were  disobedient,  when 

once  the  long  suffering  of  God  waited,  in  the  days  of  Noah,   i  Pet.  iii. 
while  the  ark  was  preparing,"  &c.  is-iQ- 

20.  One  might  suppose  that  this  had  decided  the  matter  with 
all  who  believe  the  Scriptures ;  but  such  is  the  darkness  in  the 
world,  and  they  have  it  so  firmly  fixed  in  their  minds,  that  natural 
death  decides  the  fate  of  the  soul,  that  they  seem  unwilling  to 
believe  the  plainest  proofs  of  Scripture,  and  plainest  dictates  of 
reason  to  the  contrary ;  but  try  to  "  wrest "  them,  to  support  their 

dark  ideas.     Hence  they  will  say  that  Christ  had  preached  to  2  Pet.  hi. 
those  spirits  through  Noah  before  the  flood.  i^- 

21.  But  the  words  of  the  Apostle  by  this  construction,  would 
be  rendered  without  consistent  meaning  ;  for  these  show,  if  words 
can  do  it,  that  it  was  not  any  thing  that  had  formerly  taken 


576  A    PROBATIONARY    STx'^TE  B.  X. 

CHAP.  VI.  place  anterior  to  his  sufferings  and  death.     "For  Jesus  Christ 
also  hath   once    suffered,  being  put  to  death  in  the  flesh,  but 
quickened  by  the  spirit,  by  which  he  iceiit  and  preached  to  the 
1  Pet.  iii.      spirits  in  prison,  &c."     He  assumes  his  sufferings,  and  being  put 
'^^■'^^-  to  death  in  the  flesh,  &c.,  as  the  antecedent,  and  after  this  he 

•R-as  quickened  in  the  spirit,  by  which  he  went  (not  had  been)  and 
preached,  to  the  spirits  in  prison. 

22.  But  surely,  had  he  meant  to  show  that  Jesus  Christ  had 
preached  to  them  through  Noah,  to  have  used  consistent  language, 
he  must  have  said,  being  put  to  death  in  the  flesh,  but  quickened 
in  the  spirit,  by  which  he  had  been  and  preached  to  the  inhabitants 
of  the  world,  &c.  But,  in  that  case,  what  reason  would  there  have 
been  in  saying,  "to  the  spirits  in  prison,"  for  they  were  no  more 
spirits  in  prison  in  the  days  of  Noah,  than  all  other  natural  men 
are,  but  they  were  "men  in  the  flesh;"  nor  were  they  any  more 
in  prison  than  are  all  others. 

23.  But,  in  another  place,  the  same  Apostle  gives  the  reason 
plainly,  why  the  Gospel  was  preached  to  these  spirits.     Thus, 

iPet.  iv.  6.  "For  this  cause  was  the  Gospel  preached  to  them  that  are  dead, 
(or  rather  according  to  the  original,  "^o  the  dead^^)  that  they 
might  be  judged  according  to  men  in  the  flesh,  but  live  accord- 
ing to  God  in  the  spirit."  Some  may  argue  that  it  meant  the 
dead  in  trespasses  and  sins,  but  all  the  children  of  men  in  this 
sense,  according  to  Scripture,  are  thus  dead. 

24.  And  further,  had  this  been  his  meaning,  there  would  have 
been  no  contrast  set  forth,  in  the  case,  between  the  living  and  the 
dead,  or  between  "  men  in  the  flesh,"  and  spirits  in  prison.  But 
there  is  in  the  whole  context,  a  plain  contrast  meant  to  be  set 
forth:  "Who  shall  judge  the  quick  and  the  dead,  for  this  cause 
was  the  Gospel  preached  to  the  dead,  that  they  might  be  judged 
according  to  men  in  the  Jlesh,  but  live  according  to  God  in  the 
spirit." 

25.  Now,  common  sense  teaches,  that  had  they  been  men  in 
the  flesh,  they  could  not  have  been  judged  according  to  men  in 
the  flesh,  for  they  would  have  been  really  men  in  the  flesh,  and 
must  have  been  judged  as  such,  and  not  according  to  them;  for 
it  is  an  absurdity  of  language  to  say,  that  any  thing  is  according 
to  such  a  thing,  when  it  is  the  thing  itself;  so  that  such  a  sup- 
posed interpretation  would  destroy  itself. 

26.  The  Apostle's  evident  meaning  was,  to  show  his  brethren 
the  universal  mission  and  charity  of  Christ ;  that  it  was  not 
wholly  confined  to  those  in  the  flesh,  (which  in  this  case  is  put 
for  the  body  in  an  earthly  state,  as  contrasted  with  a  spiritual 
state  of  existence,)  but  that  it  extended  to  those  out  of  the  body, 
in  the  world  of  spirits.  And  therefore,  he  declared  that  the  same 
Gospel  was  preached  to  them,  that  they  might  be  judged  by  the 
same  judgment,  and  have  a  privilege  to  live  unto  God,  in  the  one 


B.  X.  IN   THE    WORLD    OP   SPIRITS.  577 

same  Spirit,  (that  is,  the  Spirit  of  Christ,  which  only  can  teach  chap,  vi- 
the  true  God,)  in  the  same  manner  as  those  in  the  flesh. 

27.  Thus  the  work  of  Christ  was  shown  to  be  impartially  ex- 
tended to  those  in  the  body,  and  those  out  of  it ;  not  excepting 
those  who  had  been  bound  in  priso?is  of  darkness,  for  their  dis- 
obedience to  the  light  of  God  in  former  dispensations,  as  well  as 
the  unrighteous  or  sinners  in  this  world,  whom  Christ  expressly 
declares  that  he  came  to  call. 

28.  Therefore  Christ  Jesus,  whilst  he  was  in  "the  heart  of 
the  earth,  three  days  and  three  nights,"  before  his  resurrection, 
began  this  benevolent  work  of  mercy,  by  preaching  to  the  souls 
of  those  who  were  disobedient  before  the  flood ;  because,  although 
they  had,  by  their  disobedience  to  the  preaching  of  Xoah  and  other 
messengers  of  God,  lost  the  light  of  God,  according  to  their  day, 
and  were  bound  in  prisons  of  darkness ;  yet  they  could  not  sin 
against  the  light  of  the  Gospel,  because  it  had  never  been  offered 
10  them. 

29.  Hence  they  were  entitled  to  have  it  preached,  and  freely 
offered  to  them,  as  much  as  the  disobedient  in  this  world ;  other- 
wise the  ways  of  God  could  not  be  rendered  just;  for  we  can- 
not suppose  that  the  light  of  Noah,  was  greater  than  the  light  of 
the  Law;  nor  that  their  disobedience  was  greater  than  that  of 
the  rebellious  Jews,  to  whom  Christ  freely  ofi"ered  salvation. 
For,  according  to  the  express  words  of  Jesus  Christ,  "If  the 
mighty  works  that  were  done  among  them,  had  been  done  in  Mat.  xi.20- 
Sodom,  it  would  have  remained  to  that  day."  ~^' 

30.  Surely  then,  they  must  be  entitled,  by  the  justice  and 
mercy  of  God,  to  a  free  offer  of  the  same :  for,  according  to  this 
testimony,  it  is  evident  that  they  would  have  been  more  likely  to 
have  made  a  good  use  of  it,  than  the  Jews ;  and  we  have  no 
evidence  that  those  before  the  flood  were  worse  than  they.  There- 
fore, all  who  have  not  had  a  free  offer  of  the  Gospel,  in  this  world, 
must,  consistent  with  the  justice  and  benevolence  of  God,  have 
it  in  the  world  of  spirits,  "that  they  might  be  judged  according 
to  men  in  the  flesh,  (and  be  enabled)  to  live  unto  God  in  the 
spirit."  That  is,  be  judged  by  the  same  principles,  and  find 
justification,  or  final  loss,  in  the  same  manner. 

31.  It  may  be  proper  here  to  remark,  that  Jesus  Christ,  said, 

"As  Jonah  was  three  days  and  three  nights  in  the  belly  of  the  Mat. sii.40. 
whale,  so  shall  the  Son  of  man  be  three  days  and  three  nights  in 
the  heart  of  the  earth."  Now  this  could  not  allude  to  his  human 
body,  for  no  one  can  say  that  this  was  ever  in  "the  heart"  of 
the  literal  earth ;  nor  if  we  admit,  that  being  in  the  tomb  was 
synonymous,  (which  is  not  the  case,)  would  it  alter  the  matter, 
for  it  was  not  there  more  than  about  thirty-six  hours  before  it 
was  taken  away. 

32.  But   reckoning   the   time  from   the   evenin£  when    "he 


578 


A    PROBATIONARY    STATE 


B.  X. 


CHAP.  vr. 


John,  XX. 
21. 


Acts,  ii.  24. 


Mark,  xvi. 
15,  IG. 


began  to  be  exceeding  sorrowful,  and  said,  my  soul  is  exceeding 
sorrowful,  even  unto  death,"  until  the  evening  when  he  appeared 
in  the  midst  of  his  disciples,  "the  doors  being  shut,"  and  said, 
"  Peace  be  unto  you,  as  my  Father  hath  sent  me,  even  so  send  I 
you."  We  find  it  precisely  three  days  and  three  nights.  Where 
was  he  all  this  time  ?  We  answer,  where  his  Father  had  sent 
him,  viz:  preaching  and  administering  the  Gospel  to  the  souls,  or 
spirits,  in  prison. 

33.  Thus  his  soul  and  spirit  descended  into  the  center  of 
human  nature,  that  is,  in  the  depth  of  the  loss  of  earthly  man, 
which  is  the  heart  of  human  nature  or  living  earth,  whence  is  the 
spring  of  all  his  actions;  no  other  heart,  and  no  other  earth,  was 
concerned  in  this  work.  Here  he  opened  the  way  of  salvation, 
and,  "having  loosed  the  bands  of  death,  because  it  was  not  pos- 
sible that  he  should  be  holden  of  it." 

34.  Therefore  he  then  rose  triumphant  and  ascended  to  his 
Father ;  and  then  he  came  and  bequeathed  his  final  legacy  of 
peace  to  his  disciples ;  and  sent  them  to  follow  up  and  finish 
that  work  of  mercy  and  judgment  which  his  Father  had  sent  him 
to  commence,  "Go  ye  into  all  the  world,  and  preach  the  Gospel 
to  every  creature ;  he  that  belie veth  and  is' baptized  shall  be 
saved,  but  he  that  believeth  not,  shall  be  damned."  It  follows 
then,  beyond  reasonable  dispute,  that,  until  the  Gospel  of  Christ 
is  preached  to  every  creature  in  all  the  world,  and  such  souls 
have  a  free  offer  to  be  baptized  with  his  Spirit,  in  which  is  the 
only  power  of  salvation,  neither  final  salvation,  nor  damnation, 
can  ensue. 


SECTION  II. 


THE    SUBJECT    FURTHER   ILLUSTRATED. 


Ezek.  xviii. 
25. 


35.  As  a  further  illustration  of  this  subject,  we  may  remark, 
that  it  is  impossible  to  vindicate  the  justice  of  God,  unless  the 
same  Gospel  is  preached,  and  freely  offered  to  all  souls,  whether 
in  the  body  or  out  of  it  ;  because,  if  a  part  of  natural  men  can  be 
saved,  without  the  requirements  of  the  Gospel,  and  a  part  must 
come  to  those  requirements,  which  are  so  crossing  to  the  propen- 
sities of  nature,  or  be  damned  ;  the  ways  of  God  cannot  be  equal, 
and  therefore  cannot  be  just.  But  God  says,  "  Are  not  my  ways 
equal?  are  not  your  ways  unequal?  " 

36.  But  the  doctrine  that  excludes  this  benevolent  display  of 
God's  grace  and  mercy  from  being  extended  equally  to  all, 
makes  the  way  of  God,  unequal;  yet  the  inequality  never  came 
from  God,  but  is  the  unequal  way  of  man,  which  God  reproves. 

37.  For  if  all  must  come  to  the  requirements  of  the  Gospel  or 
be  damned,  as  is  evident  from  the  Scriptures,  and  it  is  equally 


B.  X.  IN    THE   WORLD    OF    SPIRITS.  579 

evident  that  far  the  greatest  part  of  mankind  never  so  mucli  as  <^hap.  vi. 
heard  the  name  of  Christ  in  this  world  much  less  have  had  an 
opportunity  to  obey  the  real  Gospel,  the  only  "power  of  God 
unto  salvation;"  then,  of  course,  if  they  do  not  have  an  oppor-  Rom.  i.  16. 
tuuity  in  the  world  of  spirits,  far  the  greatest  part  of  men,  must 
be  damned  forever,  for  not  obeying  the  Gospel  which  they  never 
heard,  and  never  had  an  opportunity  to  obey :  this  would  be  in- 
finitely unjust. 

38.  But,  if  we  consider  that  the  soul,  or  spirit  contains  the 
only  principle  in  man  capable  of  immortality;  and  is  therefore, 
the  only  final  object  of  the  Gospel,  that  this  will,  in  God's  time, 
be  freely  ofl'ered  to  all,  and  that  it  makes  no  difl'crence  in  this 
respect,  whether  in  the  body,  or  in  the  world  of  spirits ;  also, 
that  the  soul,  when  oftered  the  Gospel,  will  have  its  own  free 
choice,  to  accept  or  reject  it,  and  will  have  its  reward  accord- 
ingly ;  we  then  see  that  all  the  ways  and  works  of  God  ai-e 
equal,  consistent,  and  just;  and  in  this  view  of  the  subject,  we 
can  join  the  heavenly  choir  in  their  joyful  and  sublime  aspira- 
tions of  praise:  "Great  and  marvellous  are  thy  works.  Lord  R<'v. xv.  3. 
God  Almighty,  just  and  true  are  thy  ways,  thou  King  of  saints." 

But  this  aspiration  of  praise  could  never  be  justly  given,  without 
the  aforesaid  gracious  work  of  Christ  to  poor  benighted  souls  in 
the  world  of  spirits. 

39.  Nevertheless,  it  is  highly  necessary,  to  prevent  delusive 
hopes,  to  consider  that  the  Gospel  day  of  each  soul  is  brought 
about  by  the  providence  of  God,  as  much  as  the  day  of  natural 
life ;  and  that  if  they  do  not  do  the  appropriate  w^ork  of  that  day, 
while  it  lasts,  they  can  have  no  promise  of  another  Gospel  day, 
any  more  than  another  day  of  natural  life.  Just  as  Jesus  Christ 
says,  "I  must  work  the  works  of  him  that  sent  me,  while  the 
day  lasts,  the  night  cometh  when  no  man  can  work." 

40.  Therefore,  in  like  manner,  every  soul  will  have  his  day  to 
work  the  works  of  God,  and  he  must  work  when  his  spiritual 
day  comes;  that  is  when  the  work  of  righteous  judgment  comes, 
which  brings  on  him  "  the  ends  of  the  world ;  "  which  always 
comes  when  the  Gospel  is  offered  to  his  understanding  and 
capacity;  for  wherever  Christ  is  manifested,  there  is  the  judg- 
ment of  this  world,  as  far  as  it  extends.  This  was  declared  by  j^i^^  . 
Him  in  his  first  appearing  :  "  Now  is  the  judgment  of  this  world;  31. 
now  shall  the  prince  of  this  world  be  cast  out. 

41.  This  is  the  very  nature  of  the  Gospel, — to  judge,  condemn, 
and  cast  out  the  prince  of  this  loorld,  and  his  works  from  every 
soul ;  this  work  began  in  Christ's  first  appearing,  but  must  be 
completed  in  his  second  appearing.  When,  therefore,  this  day 
comes  to  any  soul,  then  he  must  tcork  the  toorlis  of  God,  while 
it  is  day,  or  his  day  will  end,  and  the  night  will  come,  when  he 
cannot  work.     But  as  sure  as  God  is  just,  so  certainly  as  any  i/.\"  "' 


580  A   PROBATIONARY    STATE  B.  X. 

CHAP.  VI.  soul  has  a  day  of  existence,  they  will  as  certainly  have  a  day 
Phil  ij  12^    "  to  work  out  their  salvation,  being  workers  together  with  God," 
&'2Cor.vi.  and  if  they  thus  work  with  God,  in  his  own  way  and  time,  they 
will  as  certainly  obtain  the  prize. 

42.  Sixth.  Notwithstanding  the  idea,  that  the  final  state  of  the 
soul  is  fixed  at  death,  so  extensively  prevails,  and  is  so  firmly 
riveted  in  the  minds  of  the  professors  of  Christianity,  yet  there 
is  not  one  word  in  the  Scriptures  that  even  implies  it,  which  is 
not  susceptible  of  a  much  more  reasonable  interpretation. 
"While,  on  the  other  hand,  there  are  many  texts,  some  of  which 
have  been  quoted,  that  will  admit  of  no  reasonable  interpretation 
on  any  other  ground  than  that  the  Gospel  must  be  preached  in 
the  world  of  spirits,  and  be  freely  offered  to  souls  there,  who 
have  not  had  it  in  this  world. 

43.  This  doctrine  was  well  understood  in  the  primitive  Church, 
as  proved  by  authentic  records — witness  the  writings  of  Hermes 
&c. ;  and  the  Roman  Catholic  doctrine  of  purgatory  was  evi- 
dently founded  on  the  support  that  the  Scriptures,  and  other  well 
known  records  of  the  primitive  Church,  gave  to  this  doctrine. 
For  they  never  could  have  established  it  in  the  minds  of  the 
people,  so  as  to  cause  them  to  pay  large  sums  of  money  for  the 
pardon  of  souls  out  of  the  body,  if  the  Scriptures  had  not 
pointed  clearly  to  the  Gospel  being  preached,  and  to  repentance, 
pardon,  and  forgiveness,  after  death. 

44.  But  though  they  basely  corrupted  this  doctrine,  yet  the 
corruption  of  a  good  principle  does  not  destroy  the  virtue  or 
truth  of  the  principle  itself,  for  if  there  was  not  some  good  in 
the  principle,  and  a  foundation  for  it,  there  would  be  no  cause 
nor  motive  to  corrupt,  or  counterfeit  it.  Hence  the  corruption 
of  this  principle  furnishes  strong  proofs  of  its  original  truth,  as 
much  as  counterfeit  money  proves  that  there  is  true  money,  for 
if  there  was  no  true,  there  would  be  no  counterfeit. 

45.  Seventh.  To  prove  that  the  final  state  of  the  soul  is  fixed 
at  death,  the  words  of  Solomon  are  erroneously  quoted,  "As 
the  tree  falls,  so  it  lies."  This  is  not  Scripture.  True,  Solo- 
mon, in  exhorting  to  industrious  and  prudent  labor  and  conduct, 
advises  them  to  do  all  that  they  could  in  this  world  for  their 
honor,  so  as  to  leave  behind  them  a  good  name ;  for  they  could 
not  alter  it  after  death.     "A  good  name  is  better  than  precious 

Ecc.  xi.3.  ointment."  He  therefore  brings  this  similitude,  "If  the  tree 
fall  towards  the  north,  or  towards  the  south,  in  the  place  where 
the  tree  falls  there  it  shall  be."  So  likewise,  in  what  state  or 
direction  their  character  was  when  they  fell  in  death,  there  it 
would  be. 

46.  But  will  any  suppose  that  he  alluded  to  the  soul  or  spirit  ? 
Can  they  believe  the  soul  is  confined  to  the  same  place  forever? 
But  they  may  say  it  means   the   same   state,    but   this    would 


B.  X.  IN   THE    WORLD    OP   SPIRITS.  581 

exclude  all  increase  of  either  happiness  or  misery ;  a  supposition  chap,  vi. 
that  we  think  few  would  advocate. 

47.  As  to  the  text,  "For  there  is  no  work,  nor  device,  nor  ecc. ix.  lo. 
knowledge,  nor  wisdom,  in  the  grave,  whither  thou  goest;"  if 

this  pi'oves  anything  to  the  purpose,  it  proves  too  much ;  for 
if  it  proves  that  the  state  of  the  soul  is  irreversibly  fixed  at 
death,  it  proves,  also,  that  it  can  do  710  work,  has  no  device,  nor 
knowledge,  nor  xoisd.ora.  Of  course,  upon  this  principle  it 
becomes  unconscious  and  inactive;  that  is,  it  must  forever  die 
with  the  body,  or  even  more,  it  must  be  annihilated.  For  the 
conscious  existence  of  spirit  cannot  die,  unless  it  is  annihilated. 

48.  But  the  plain  meaning  of  Solomon  was,  to  show  mankind 
that,  as  their  natural  and  moral  work  would  end  on  earth  at 
death,  and  therefore,  what  was  done  would  remain  done,  and 
what  was  undone  would  not  be  done,  so  their  character  would 
stand,  and  so  must  be  the  remembrance  of  it,  whether  good  or 
bad,  both  by  themselves  and  others.  This,  then,  was  a  great 
incentive  to  do  good  and  honorable  works ;  because,  though  he 
said  nothing  of  their  future  state  being  decided  thereby,  yet  he 
showed  them  that  the  honor  or  dishonor  of  their  works,  must 
always  follow  them. 

49.  He  was  evidently  appealing  to  that  innate  and  sensitive 
principle  in  man,  which  causes  him  to  be  so  solicitous  to  perpet- 
uate his  honor  and  fame,  and  which  is  one  of  the  most  powerful 
principles  in  the  human  breast ;  yea,  for  this,  man  will  brave  all 
dangers,  in  their  most  frightful  forms,  and  many  times  rush  to 
certain  death ;  we  know  of  no  principle  originally  inherent  in 
man,  that  will  carry  him  so  far  as  this. 

50.  This  stimulates  the  statesman;  this  urges  on  the  warrior; 
this  incites  all  in  their  respective  spheres  and  circles ;  it  is 
a  strong  incentive  to  virtue  in  man,  but  not  so  strong  as  innate 
conscience.  That  this  was  his  object  is  evident  from  the  whole 
tenor  of  the  previous  part  of  the  chapter;  for  it  declares  "  that 
there  is  one  event  to  the  righteous  and  to  the  wicked  ;  as  is  the 
good  so  is  the  sinner."  Certainly  this  cannot  mean  anything 
beyond  the  casual  events  of  time,  and  natural  death. 

51.  And  again:  "For  to  him  that  is  joined  to  all  the  living 
there  is  hope ;  for  a  living  dog  is  better  than  a  dead  lion ;  for 
the  living  know  that  they  shall  die  ;  but  the  dead  know  not  any- 
thing; neither  have  they  any  more  a  reward;  for  the  memory  of  ecc.  x. 3, 
them  is  forgotten."     Can  this  allude  to  the  soul  ?    If  so,  it  proves  ^'  ^• 
that  there  is  no  future  state,  where  they  have  either  knowledge 

or  reioard,  or  any  one  to  remember  them.     But  he  positively 

teaches  the  contrary  of  this,  where  he  declares,  "  Then  shall  the 

dust  return  to  the  earth,  as  it  was,  and  the  spirit  unto  God  who 

gave  it,  for  God  shall  bring   every  work  into  judgment,   with  Ecc.  xii.  7 

every  secret  thing,  whether  it  be  good  or  evil."  ■'■'*■ 


582  A   PROBATIONARY   STATE  '       B.  X. 

CHAP,  vr.  52.  Thus,  nothing  can  be  found  in  all  his  writings,  adverse  to 
the  Gospel  being  preached  in  a  future  state.  This  remained  for 
"  a  greater  than  Solomon  "  to  decide.  As  to  the  often  quoted 
text,  "As  death  leaves  us,  so  judgment  will  find  us,"  it  is  home- 
made Scripture,  for  it  is  not  in  the  Bible,  nor  any  thing  tanta- 
mount to  it ;  nor  in  the  least  like  it.  The  nearest  approximation 
to  it  is,  "And  as  it  is  appointed  unto  man  once  to  die,  but  after 
this  the  judgment ;  so  Christ  was  once  offered  to  bear  the  sins  of 

Heb.ix.  27,  niauj ;  and  unto  them  that   look  for  him,   shall  he  appear  the 

28-  second  time  without  sin  unto  salvation." 

53.  From  this  we  learn  that  his  second  appearance  would  be 
an  increasing  work,  and  all  souls  must,  in  justice,  be  entitled  to 
have  an  offer  of  it.  Undoubtedly,  after  the  soul  has  left  the 
body  it  will  finally  meet  with  a  more  decisive  judgment  than  it 
can  in  this  Jife  ;  because  its  eternal  lot  must  there  be  fixed,  yet 
how  long  after  death,  we  know  not;  but  it  is  evident  that  it 
never  could  be  until  the  second  appearing  of  Christ,  as  shown  to 
the  Prophet. 

54.  For,  after  the  Prophet  Daniel  was  informed  of  "  the 
times,"  and  the  latest  period  for  the  establishment  of  the  work 
of  the  latter  day  was  announced,  under  the  similitude  of  days 

Dan. xii.i4.  the  angel  said,  "  But  go  thou  thy  way  (Daniel)  till  the  end  be; 
for  thou  shalt  rest,  and  stand  in  thy  lot,  at  the  end  of  the 
days."  Surely,  then,  he  must  be  made  partaker  of  the  work 
of  both  Christ's  first  and  second  appearing,  before  he  could 
enter  into  his  rest  and  final  lot ;  and  it  must  be  the  same  with 
all  other  souls. 

55.  Eighth.  And  that  the  eternal  state  of  no  soul  can  be 
finally  decided  until  he  has  heard  and  accepted  the  Gospel, 
and  travelled  to  his  final  order,  or  rejected  it,  and  fallen  into  the 
element  of  final  enmity ;  is  evident  from  all  the  doctrines    of 

Rom. X.       Christ  and  his   Apostles.     St.    Paul    says,  "How   shall    they 

14-17.  believe  in  him  of  whom  they  have  never  heard  ?  and  how  shall 

they  hear,  without  a  preacher  ?  and  how  shall  they  preach  except 

they  be  sent  ?     So  then  faith  comes  by  hearing,  and  hearing  by 

the  word  of  God." 

56.  It  follows,  then,  that  none  can  ever  believe  to  the  saving 
or  damning  of  the  soul,  until  they  hear  the  word  of  God,  by  a 
preacher  sent  with  the  true  Gospel  of  Christ.  Then  they  will 
receive  faith,  and  that  faith  according  to  that  word,  will  be  their 
final  judge.  Then  will  be  fulfilled  the  words  of  Jesus  Christ, 
"  Whosoever  receiveth  whomsoever  I  send,  receiveth  me ;  and 

John,  xii.     he  that  receiveth  me,  receiveth  him  that  sent  me."     "And  if 
'^''^'^^-         any  man  hear  my  words,  and  believe   not,    he  hath   one    that 

judgeth  him  ;  the  word  that  I  speak,  that  shall  judge  him  in  the 

last  day. 

57.  Hence  it  conclusively  follows,   that  all  souls  must  hear 


B.  X.  IN   THE   WORLD   OF   SPIRITS.  583 

this  word,  and  be  judged  by  it,  either  in  this  world  or  that  to  chap,  vr. 

come.     But  the  words  of  Christ  declare  that  the  final  state  of  all 

souls  shall  be  decided  in  the  day   of  judgment,  when  the  wicked 

shall  "go  away  into  everlasting  punishment;  but  the  righteous  Mat.  xxv, 

into  life  eternal." 

58.  This  day,  professors  who  hold  that  all  is  decided  at  death, 
say,  has  not  yet  come ;  and  it  is  clearly  declared  to  be  the  work 
of  Christ's  second  appearing,  and  it  must  be  the  finishing  work 
of  that  day.  But  it  began  at  the  commencement,  for  it  is  not 
the  day  of  man,  but  the  day  of  the  Lord;  and  Christ  declares 

the   work  of  this  day   to  be,  "that  he   will   send   his    angels,  Mat. xxi. 
(ministers)    and    gather    out    of    his    kingdom    all    things    that  ^|;        ... 
offend  and  them  that  work  iniquity."     "And  gather  his    elect  27! 
from  the  four  winds;  from  one  end   of  heaven  to  the  other." 
This  comprehends  the  whole,  both  the  spiritual  and  the  tempo- 
ral world. 

59.  Therefore,  until  this  work  is  effected,  which  is  the  same 
as  the  preaching  of  the  "  Gospel  in  all  the  world,  for  a  witness 
unto  all  nations,"  the  final  judgment  cannot  be  finished;  but 
when  this  is  effected,  all  souls  must  have  had  a  fair  offer, 
to  accept  or  reject  the  Gospel.  "Then  cometh  the  end,"  when 
the  final  judgment  will  be  given ;  then  the  mediatorial  work  of 
Christ  will  cease,  as  says  St.  Paul.  "  Then  shall  the  Son  give  ^^25.^^' 
up  the  kingdom  to  the  Father,  that  God  may  be  all  and  in  all," 

every  enemy    being    desiroyed   out   of  il.      Then   the   har- 
vest   "WILL    BE    ENDED,   AND    THE    FINAL    SEPARATION    BE- 
TWEEN   THE    GOOD    AND  BAD  WILL  BE  MADE.       "  ThEN   SHALL    Mat.  xiii. 
THE    RIGHTEOUS     SHINE    FORTH    AS   THE    SUN   IN   THE   KING-    '"' ^^• 
DOM    OF    THEIR    FATHER." 


584 


THE    WORSHIP    OF    GOD. 


B.  X. 


CHAPTER  VII. 


THE   AVORSHIP    OF    GOD. 


CHAP 
VII. 


John.  xiv. 

15 

Luke,  vi. 

46. 

Milt.  XV.  2. 

John,  iv. 

22,  23. 

Mat.  iv.  10. 


1  Cor.xii.  4, 


"Whatever  may  be  called  the  worship  of  God,  it  is  certain  that 
no  external  exercise  therein  can  be  any  thing  more  than  an  outward 
expression  of  an  inward  spiritual  sensation  of  love  and  obedience 
to  God,  arising  from  a  knowledge  and  understanding  of  his  will. 
And,  as  nothing  is  more  expressive  of  love  and  respect  to  God 
than  obedience,  therefore  the  most  perfect  and  acceptable  worship 
is  performed  by  those  who  keep  the  commandments  of  God. 

2.  Hence  the  words  of  Jesus  Christ,  "  Jf  ye  love  me,  heep  my 
commandments.  Why  call  ye  me  Lord,  Lord,  and  do  not  the 
things  which  I  say  ?  In  vain  do  they  worship  me,  teaching  for 
doctrines  the  commandments  of  men.  Ye  worship  ye  know  not 
what.  But  the  hour  cometh,  and  now  is,  when  the  true  icorship- 
pers  shall  loorship  the  Father  hi  Spirit  and  in  truth:  for  the 
Father  seeketh  such  to  worship  him.  Thou  shalt  worship  the 
Lord  thy  God,  and  him  only  shalt  thou  serve.'' 

3.  As  man  is  an  active,  intelligent  being,  formed  for  social 
communion ;  so  in  every  age,  there  have  always  been  certain 
external  forms  of  Divine  worship,  which,  in  different  dispensa- 
tions, have  been  various,  according  to  the  manifestations  of  the 
will  of  God  in  each,  and  the  various  operations  of  his  Spirit,  for 
the  time  then  present. 

4.  The  manner  of  worship  in  the  first  appearing  of  Christ,  was 
not  reduced  to  any  form,  but  according  as  true  believers  were 
moved  by  the  Spirit,  in  various  circumstances.  They  worshipped 
God  in  prayer,  vocal  or  silent,  in  praise,  in  thanksgiving,  in  ex- 
hortations, and  in  feasts  of  charity,  by  which  they  expressed  their 
love  and  union  to  each  other.  And,  as  they-e  were  diversities  of 
operations,  we  have  good  reason  to  believe  that  dancing  was  one 
of  them. 

5.  This  various  manner  of  worship  continued  mostly,  with  all 
the  true  witnesses,  until  near  the  time  of  Christ's  second  appear- 
ing, when  many,  like  the  guards  of  the  night,  sat  in  solemn 
silence,  waiting  for  the  break  of  day,  denying  their  own  wisdom 
and  judgment,  and  performing  no  act  of  worship  but  such  as  they 
were  moved  to  by  the  inward  light  and  evidence  of  the  quicken- 
ing Spirit. 

6.  Being  thus  wholly  cut  off  from  the  fruitless  inventions  and 
precepts  of  men,  and  wholly  dependent  on  the  Author  and 
Fountain  of  life,  they  devoted  themselves  to  do  his  will  in  all 
thino's  wherein  it  might  be  made  manifest.     Hence  the  light,  and 


B.  X. 


THE   WORSHIP   OF    GOD. 


585 


truth,  and  revelation  of  Grod  increased  among  them,  until  by  the 
special  operation  of  his  power,  they  were  moved  to  go  forth  and 
worship  Grod  in  the  dance ;  which  had  been  expressly  signified 
by  the  Law  and  the  Prophets,  as  the  peculiar  manner  of  worship 
"to  be  established  in  the  latter  day. 

7.  And,  as  the  work  of  full  redemption,  and  the  worship  of 
Grod  attending  it,  were  to  be  introduced  in  the  line  of  the 
female ;  therefore  it  is  particularly  worthy  of  notice,  that  through 
the  order  of  the  female,  both  the  example  and  promise  were 
given,  through  all  the  Law  and  the  Prophets,  which  may 
evidently  appear  fi'om  what  follows  : 

8.  The  deliverance  of  the  children  of  Israel  from  under  Pha- 
raoh, and  their  escape  through  the  Red  sea,  was  a  plain  and 
striking  figure  of  the  day  of  full  redemption  from  the  bondage 
and  dominion  of  sin,  as  may  appear  from  the  song  of  Moses  and 
the  children  of  Israel.  And  therefore  it  was  that  Miriam  the 
Prophetess,  the  sister  of  Aaron,  took  c  timbrel  in  her  hand ; 
and  all  the  women  ivent  out  after  her,  with  timhrels,  and  with 
dances. 

9.  The  same  manner  of  worship  was  also  continued,  on  all  the 
most  triumphant  occasions,  among  the  Israelites,  after  they  were 
established  in  the  promised  land,  and  commonly  practised  on 
obtaining  victory  over  their  enemies,  and  was  expressive  of  their 
joy  and  thankfulness  for  the  extraordinary  power  and  presence 
of  God. 

10.  The  first  abode  of  the  ark  of  God  was  in  Shiloh,  and  it 
was  there,  at  the  yearly  feasts  of  the  Lord,  that  the  virgins  or 
daughters  of  Shiloh,  went  forth  to  dance  in  dances.  This,  all 
the  time  that  the  house  of  God  loas  in  Shiloh,  was  an  abiding 
■figure  of  the  true  worship  in  Chfist,  at  the  bringing  in.  the  Ark 
of  the  Covenant  of  God  in  the  latter  day. 

11.  "Shiloh,"  in  Hebrew,  is  of  the  same  import  as  Messiah, 
or  Anointed.  Hence  the  daughters  of  Shiloh  prefigured  the  vir- 
gin followers  of  the  Anointed  that  stand  with  the  Lamb  on 
Mount  Zion ;  as  was  made  known  by  the  parable  of  the  prodi- 
gal son,  where  was  music  and  dancing. 

12.  Also  when  David  returned,  after  the  victory  over  Goliah 
the  Philistine,  (a  type  of  antichrist,)  the  loomen  came  out  of  all 
the  cities  of  Israel,  singing  and  dancing. 

1.3.  Again,  The  final  establishment  of  the  Ark  of  God  and 
his  Testament,  was  prefigured  when  the  typical  ark  was  removed 
from  Shiloh  to  the  city  of  David,  being  accompanied  with  the 
same  solemn  exercise.  And  David  ajid  all  Israel  played, 
[that  is,  danced]  before  God  loith  all  their  might,  and  with 
singing. 

14.  But  when  Michal,  the  proud  daughter  of  Saul,  saw  David 
leaping  and  dancing  before  the  Lord,  she  despised  him  in  her 


CTTAP. 


CompnrR 
Ex.  XV.  ]- 
20,  with 
Rev.  XV.  2, 
3. 


See  Ne- 
viii's  Bill. 
Ant.  1G3, 
194. 


Rev.  xiv.  4. 


1  Samuel, 
xviii.  li. 


1  Clirnn. 

xiii.  8. 


2  Sam.  vi. 
34-23 


58G 


THE    "WORSHIP    OF    GOD. 


B.  X. 


CHAP. 

vn. 


liam.  V.  15. 
See  Psylm, 
cxxxvii. 


Dan.  V.  2.3. 
Ezra,  i.  7. 


Jer.  XXX. 
I!-  -24. 


xxxi.  4-14. 


heart,  and  scornfully  reproached  him  for  dishonoring  his  dignity 
as  a  king,  by  shamelessly  uncovering  himself  (as  she  said)  in  the 
eyes  of  the  handmaids  of  his  servants  ;  and  counted  him  and  all 
the  rest  as  vain  fellows. 

15.  But  David  said  to  Michal,  "  It  icas  hefore  the  Lord,  who 
chose  me  before  thy  father,  to  appoint  me  ruler  over  Israel: 
therefore  I  will  ylaij  before  the  Lord.  And  I  will  yet  be  more 
vile  than  thus,  and  will  be  base  in  mine  own  sight :  and  of  the 
}iiaid-servants  which  thou  hast  spoken  of,  of  them  shall  I  he  had 
in  honor.'''' 

16.  Therefore,  as  a  punishment,  for  despising  that  which  God 
accepted,  Michal,  the  daughter  of  Saul,  had  no  child  to  the  day 
of  her  death.  This,  according  to  the  figurative  order  of  that 
day,  was  counted  a  great  disgrace,  because  it  prefigured  barren- 
ness of  soul,  in  the  true  worship  of  God. 

17.  It  is  therefore  evident  that  it  was  a  peculiar  kind  of  wor- 
ship, practiced  among  the  children  of  Israel,  on  the  most  joyful 
and  important  occasions,  during  their  prosperity  .:  and  that  it  was 
acceptable  unto  God,  and  was  the  highest  expression  of  joy  and 
gratitude  that  could  possibly  be  used  on  those  occasions  ;  and 
served  as  a  figure  of  the  joy  and  triumph  of  the  saints  in  the 
latter  day. 

18.  But,  in  the  time  of  their  captivity  at  Babylon,  this  sacred 
exercise  was  entirely  lost  from  the  people  o£  God,  and  like  the 
vessels  of  the  sanctuary,  profaned  by  the  wicked  in  the  service 
of  the  devil.  And  hence  the  lamentation  of  the  Prophet  Jere- 
miah,. The  joy  of  our  heart  is  ceased,  our  dance  is  turned  into 
mourning. 

19.  And  although  the  wicked  unjustly  took  and  used  this 
manner  of  worship  iii  their  idolatrous  feasts,  yet  there  was  a 
promise  of  restoring  it  to  the  people  of  God  in  th(J  latter  day  ; 
hence  a  plain  figure  of  this  restoration,  was  the  bringing  back  to 
Jerusalem,  and  cleansing  again,  those  vessels  and  ornaments  of 
the  temple,  which  had  been  so  impiously  abused  in  their  feasts 
at  Babylon. 

20.  The  promise  that  this  mode  of  worship  should  be  restored 
to  the  people  of  God  in  the  latter  day,  evidently  appears  from 
the  most  express  and  pointed  prophecies,  given  in  the  time  of 
the  captivity.  Thus,  the  Lord  by  the  Prophet  Jeremiah,  -'Be- 
hold, I  will  bring  again  the  captivity  of  Jacob's  tents,  and  have 
mercy  on  his  dwelling  places:  And  out  of  them  shall  'proceed 
thanksgiving,  and  the  voice  of  them  that  make  merry:  In  the 
latter  days  ye  shall  consider  it.^^ 

21.  "  Again  I  will  build  thee,  and  thou  shalt  be  built,  0 
virgin  of  Israel;  and  thou  shalt  go  forth  in  the  dajiccs  of  them 
that  make  merry:  Therefore  they  shall  come  and  sing  in  the 
height  of  Zion,  and  shall  flow  together  to   the  goodness  of  tlic 


B.  X. 


THE   WORSHIP   01?    GOp;, 


■587 


Lord  r  Then  shall  the  virgin  rejedce  ii^  the.^ance,  b(^'h  young 
meii  and  old  together:  for  I  will  .luru  tkeir'  mourning  into 
joy,  and  will  comfort  them,  and  make  tliem  rej'piee  from'  their 
sorrow.  '  •  .     :.  ■ 

22.  It  may  be  said  that  this  alludes  to  the  return  of  the  Jews 
from  captivity  ;  bu.t  whatever  might  have  then  taken  place,  it 
could  have  been  no  more  than  a- figure,  for  the  Jews  were 
far  from  filling  the  character  of  the  "■virgin;''''  the  sub- 
stance remained  to  be  fulfilled  in  the  virgin  Church  of  the  lattel- 
tlay.    .  ; 

*  23.  The  same,  in  substance,"  was  also  promised  through  the 
Prophet  Hbsea,  speaking  of  the  valley  of  Achoi','  (which  alludes 
to  the  confession  and  •mortification  of  sin,)  it  is  .expressly  said, 
She  shall  sing  thtre,  as  in  the  day^'.'vf  her  youth,  -as  in 
the  day  token  she  came  up  out  of  the  land  of-  Egypt.  This 
alludes  to  the  deliverance  of  •  Israel  on  the  banks  of  the  'Ked 


CHAP. 
.  VII, 


Ilosea,  ii. 
15. 


'  24.  Thus  it  is  evident,  that  the  promise  of  God  for  the  resto- 
ration .of  this,   solemn    exercise,  was  giveli'in  the  dine  of   the  • 
female,  to  virgins,  or '  such  as   were  pure   and  undefiled  before- 
God;    and  it.  was    to    such  only   that  this   worship-  was   to  be 
restored  in  the  latter  day.  '  •  ''.'■; 

.  25.  But  as"  these  things  could  not  be  but  in  pari  fulfilled  in 
Christ's  first  appearing,  therefoje  he  renewed  the  promises.,  which 
were  made  through  the  Prophets,  saying,"  All  things  ?nust  Je 
fulfilled  which  loere  loritten  in  the  law  of  Mqhs,  and  in  the 
Prophets,  and  in  the  Psalms,  concerning  me;''''  which,  in  this 
particular,  was  more  expressly  alluded  to  in  his'  parable  of  the 
younger  son,  who  returned  to  his  father's  house,  and  being  stript 
of  his  old -garments,  and  clothed  with  the  best  robe,  and  there 
was  music  and  dancings 

26.  But  the  elder  son  was  offended,  and  would  not  go  in  ; 
which  was  particularly  expressive,  of  the  effect  of  this  manner 
of  worship,  in  making  a  separation  between  the  old  leaven  of 
malice  in  a  hypocritical  profession,  and  the  unleavened  bread  of 
sincerity  and  truth. 

27."  Therefore;,  those  who  found  their  belief  on  the  Bible,  may 
.  know  that  there  are  nineteen  passages  recorded  in  'Scripture, 
which  sp^ak  of  dancing  'as  the  icorship  of  God,  and  not  one 
passage  in  the  whole -which  -speaks  against  it  as- sacred  devotion. 
Hence,  all  oppo.sition  to  it,  as  devotion  to  God,  is  entirely 
Unfounded  in  Scripture.  It  is  evident  that  the  faculty  of 
dancing  was  created  of  God,  to  be  used  for  his  honor;  hence, 
although  the  wicked' have  abused  it  in  the  service  of  the  devil, 
they  have  abused  singing  to  a  far  greater  extent,  and  for  much 
baser  purposes.  : 

'28.   For  there  is  not  a  single  corrupt  propensity,   which  hag 


I.uke.'sxiv. 
44. 


Luke.  XV. 
25. 


588  THE   HOLY   SCRIPTURES.  B.  X. 

'^^.fy-     not  been  excited    and   fostered    hy  sviging ;    yet   it   has   been 

, L_  adopted  by^  nearly  all  professors  of  religion,  as  sacred  worship. 

But .  singing,  either  vocal  or  instrumental,  is  the  very  life  of 
dancing.  Without  it  dancing  would  be  like  a  body  without  a 
soul.  Therefore,  to  condemn  dancings  and  justify  singing,  is,' 
at  least,  like  condemning  the  body  for  actions  and  justifying  the 
soul,  when  the  soul  is  the  real  actor.  Who  cannot  see  the  incon- 
sistency ? 

29.  It  is  not  merely  the  external  performance  of  the  present 
worship  of  God,  by  which  any  are  justified  ;  but  the  same  being, 
given  by  the  special  gift  and  revelation  of  God,  according  to 
promise,  it  is  therefore  an  outward  manifestation  of  the  Holy 
Spirit,  which  is  eft'ectual,  in  the  hearts  of  the  faithful,  to  the 
destruction  of  the  nature  of  sin.  And,  as  unity  and  harmony  of 
exerpise  is  emblematical  of  the  oiie  spirit  by  which  the  people 
of  God  are  led,  this  unity  and  harmony  of  worship  is  beautiful 
and  glorious. 

30.  And  thus,  by  uniting  together  in  one  faith,  to  worship.  God 
in  diversities  of  gifts  and  operations,  according  to  his  own 
appointment  and  effusions  of  the  Spirit,  believers  are  baptized 
into  one  Spirit,  and  grow  up  together  in  Christ  as  the  members 
of  one  body.  This  manner  of  worship  to  the  people  of  God, 
is  not  empty,  nor  carnal ;  but  mighty  through  God,  joyful  as 
heaven,  and  solemn  as  eternity. 


CHAPTER  VIII. 


THE    HOLY    SCRIPTURES. 


Those  books  which  have  been  collected  into  one,  under  the  title 
of  Holy  Scriptures,  are  so  called  from  their  being  written  by 
holy  men,  who  were  moved  by  the  Holy  Spirit.  And,  as  fixr  as 
they  have  been  preserved  entire,  in  their  original  sense,  free  from 
the  errors  of  translators  and  transcribers,  they  are  justly  deno- 
minated "  The  Scriptures  of  truth." 

2.  They  contain  a  true  account  of  the  will  and  purposes  of 
God,  revealed  to  man  in  the  different  ages  of  the  world,  and  of 
the  operations  of  his  power,  from  the  beginning  •of  the  world, 
relative  to  the  salvation  of  souls,  until  the  real  work  of  redemp- 
tion began :  and  they  contain  also  the  true  predictions  of  all  the 


B.  X.  THE   HOLY   SCRIPTURES.  589 

principal  events  that  were  to  take  place  in  the  earth,  until  the     chap. 

work  of  redemption  should  be  finally  accomplished. 

o.  But,  as  the  Scriptures  are  composed  of  letters,  and  letters 
are  no  more  than  signs,  marks,  or  shadows  of  things,  and  not  the 
very  substance  of  the  things  which  they  signify ;  therefore  it  is 
contrary  to  the  dictates  of  reason  and  common  sense  to  suppose 
that  any  of  those  real  things  are  in  the  Scriptures,  of  which  they 
contain  a  written  account. 

4.  They  contain  an  account  of  the  Spirit  by  which  the  writers 
thereof  were  inspired,  but  they  do  not  contain  that  Spirit  itself: 
They  contain  a  true  record  of  the  promise  of  eternal  life ;  but 
that  eternal  life  is  not  in  the  Scriptures,  bu|  in  the  Son  of  God, 
according  the  record  of  truth.  "Search  the  Scriptures,  (said  jo[,„  v  39.' • 
Jesus  Christ'^  to  the  Pharisees,)  for  in  them   ye  think  ye  have 

eternal  life;  and  they  are  they  which  testify  of  ?«e." 

5.  The  Scriptures  contain  a  true  account  of  the  law   of  God, 

but  Scripture  is  not  that  law.      "I  will  put  my  law  in  their  jer.  xxxi. 
inivard  parts,  and  write  it  iri  their  hearts^     They  also  contain  33. 
an  account  of  the  Gospel  of  Christ,  but  they  are  not  the  Gospel 
itself. 

6.  Tjbe  beginning  of  the  Gospel  is  not  the  beginning  of  the 

Bible,  but  the  beginning  of  the  poiver  of  God -unto  salvation;   Rom.  i.  I6. 
for  the  Gospel  itself  is  the  power  of  God  unto  salvation  to  every 
one  that  believeth  in  the  power  of  God,  wherever  it  is  made 
manifest  by  living  and  chosen  witnesses  of  God,  who  have  it  in 
possession.  .  ■ 

7.  The  Scriptures  also  contain  a  true  account  of  the  Word  in 
diflerent  ages,  according  as  it  was  delivered,  at  sundry  times, 
and  in  divei-s  manners;  but  the  Scriptures  themselves  are  not 
that  Word,  but  a  record  of  the  operation  of  that  Word  in  diffe- 
rent ages. 

8.  So  when  it  is  said  the  Word  of  God  came  to  Abraham  or 
Moses,  or  to  any  of  the  Prophets,  it  was  not  the  Bible  that  came 
to  them,-  but  the  Word  of  God  which  is  quick  and  poioerful, 
sharper  than  any  tico  edged  stvord,  and  is  a  discerner  of  the 
thoughts  and  intents  of  the  heart :  And  this  cannot  be  said  of 
the  Scriptures. 

9.  The  word  of  God  is  incorruptibloj  and  liveth  and  ahideth  i  pet.  1,  23. 
forever ;  but  the  Bible  is  not  incorruptible,  nor  doth  it  abide 
forever.     And  if  all  the  Scriptures  and  books  on  earth  were  con- 
sumed, the  Word  of  God  would  still  be  the  same   quickening  Eph.  vi.  17. 
sword  of  the  Spirit.     Therefore  they  are  greatly  deceived,  who 
imagine  that  the  Scriptures  are  the  Word  of  God ;  there  is  no 

such  idea  communicated.  La  any  part  of  the  Scriptures,  from 
beginning  to  end. 

10.  The  Scripture  saith,  "  Ye  shall  not  surely  die  ;  "  but  this 
was  not  the  Word  of  God,  but  the  word  of  the  serpent.     It  is 


Heb.  iv.  12. 


590  'J'HE    HOLY    SCRinURES.  B.  X. 

CHAP,      written,  Make  thee  qri  ark  of  gopher-wood.     This  was  the  word 

''"         of  God  spoken  to  Noah,  but  it  was  not  the  worH  of  God'  to  any 

other  person  under  heaven  ;  and  so  of  many  other  passages.' 

11.  The  Scriptures  contain  an  account  of  the  Word  of  God  in 
■  diifferent  ages,  and  of  the  payings  of  wicked  men,  and  of  right- 
eous men;  the  sayings  of  true  and  false  Prophets;'  of  konest 
men  and  hyp.ocrites  ;  and  the  testimonies  of  true  and  false  wit- 
nesses; and  who  can  be  so  blind' as  to  imagine  that  all  this 
record  of  good  and  evil,  can  either  be  the  Word  of  God,  or  a 
rule  of  faith  and  practice  ? 

12.  According  to  the  true  testimony  of  the  Scriptures,  the 
Word  of  God  always  abode  in  a  man  of  God",  as  a  quickening 
Spirit,  by  'which  he  was  moved  to  utter  or  write  such  things  as 
God  chose  to  reveal;,  and  what  "was  thus  uttered  or  written, 
might  be  perveried  or  destroyed,  or  the  man  of  God  might  be 
put  to  death ;  but  the  quickening  Spirit,  the  Word  which  liveth 
and  abideth  forever,  could  never  be  altered,  perverted  nor 
destroyed;  but  would  always  come  forth,  and  appear  again  in 
others. 

13.  Thus,  from  one  dispensation  to  another,  the  Word  of  God, 
and  the  contrary  principle  'which  rose  against  it,  in  man,  contin- 
ued to  increase  the  Scriptures ;  and  those  writings,  which  had 
been  acknowledged  before  as  a  record  of  truth,  were  used  in 
confirmation  of  every  present  work  of  God,  by  such  as  ■were  in 
it,  and  had  the  Word  of  a  living  testimony. 

14.  And  hence  the  Scriptures,  in  their  proper  use,  could  never 
be    given   or   administered  to  mankind  but    by   i?ispiration  of 

2  Tim  iii.      God :  neither  could  they  be  profitable  for  doctrine,  for  reproof, 

16,17.         'for  correction,  or  instruction  in  righteousness,  but  through  the 

man  of  God,  who  had  the  Word  of  God  living  and  abiding  in 

him,  by  which  he  was  perfect,  thoroughly  furnished  unto  all  good 

works. 

15.  Hence  it  was  that  Christ  Jesus  expounded  unto  his  dis- 
xxiv.'27.       ciples,  in  all  the  Scriptures,  the  things  concerning  himself.     And 

the  Apostle,  as  his  manner  was,  reasoned  out  of  the  Scriptures, 
Acts,  xvii.  alleging  that  Christ  must  needs  have  suffered;  but  it  was  a  very 
small  part  of  what  Jesus  taught,  or  the  Apostles  reasoned,  that 
is  recorded ;  yet  from  a  misunderstanding  of  what  little  was 
recorded,  some  wrested  those  writings  to  their  own  destruction, 
as  they  did  the  other  Scriptures. 

16.  From  all  which  there  appears  a  manifest  distinction  between 
the  Word  of  God  and  the  Scriptures;  and  notwithstanding  those 
who  receive  the  Word  of  God  as  their  guide,  are  led  according 
to  the  Scriptures ;  yet  it  is  not  in  word  only,  but  in  power,  such 
as  the  Scriptures  never  could  communicate.  It  must  be  granted 
by  all,  that  the  Spirit  which  inspired  the  matter  of  the  sacred 
writings,  is  greater   than   those   writings,  and  is  therefore  the 


B.  X.  THE    HOLY    SCRIPTURES.  591 

living  and  true  guide  into  all  truth,  wliich    was    but   in    part      chap. 
written.  '. 


17.  The  command  of  God  to  Noali  respecting  the  ark,  could 
be  no  rule  of  conduct  to  Abraham ;  but  the  Word  of  God  which 
came  to  him,  must  be  his  rule,  and  in  obedience  to  that  alone, 
could  he  be  justified.  Likewise  the  command  of  God  to  Abra- 
ham, to  offer  up  a  human  sacrifice,  could  be  no  rule  to  Moses, 
nor  to  any  other  person  under  heaven. 

18.  This  command  to  Abraham,  to  offer  up  his  son  by  fire, 
prefigured  the  offering  up  of  a  carnal  nature,  which  produces 
natural  posterity,  and  is  eflected  by  the  fire  of  the  Holy  Spirit  in 
Jesus  Christ,  and  his  followers,  before  they  can  receive  the  bless- 
ings promised  to  the  true  seed,  as  Abraham  did,  in  the  figure. 
This  was  also  a  practical  testimony  against  human  sacrifices, 
which  were  then  common  among  the  nations ;  but  by  withholding 
the  human,  and  substituting  the  animal,  the  will  of  the  Deity 
began  to  be  known,  and  stood  as  a  warning  against  the  former 
horrid  practice.  ^  * 

19.  What  was  commanded  through  Moses  to  the  children  of 
Israel,  was  commanded  to  them  and  no  other  nation  upon  earth. 
Although  they  were,  and  still  are,  beneficial  to  many  nations, 
being  the  general  foundation  of  all  the  moral  laws  in  the  world. 
Besides,  a  thousand  things  were  commanded  to  individuals,  which 
were  binding  on  no  other  person  than  those  to  whom  the  com- 
mand was  given ;  the  command  being  given  only  to  effect  certain 
purposes,  necessary  for  the  time  being. 

20.  It  must  argue  the  most  extreme  ignorance  in  any  .one,  to 
suppose  that  what  was  expressly  revealed  and  enjoined  on  one 
nation  or  individual,  as  their  duty,  was  equally  binding  on  all 
mankind  in  every  suceeding  age  and  nation. 

21.  Because  Noah  was  commanded  to  build  an  ark,  must  all  Gen.  vi. 
mankind  build  arks  ?   Because  the  Prophet  Isaiah  was  commanded 

to  walk  naked  and  barefoot,  for  a  sign  unto  Egypt  and  Ethiopia, 
were  all  mankind  to  follow  his  example,  without  regard  to  heat 
or  cold,  or  any  special  command?   Because  the  Prophet  Ezekiel  Ezek. iv. 
was  commanded  to  prepare  his  bread  with  dung,  is  this  a  univer-   '^'-■ 
sal  rule  for  others?    Or,  is  every  man  obliged  to  take  a  wife 

Hosea  i  2 

of  whoredoms,  because  the  Prophet  Hosea  was  commanded  so  '  '  ' 

to  do? 

22.  What  greater  deception  could  antichrist  possibly  impose 
upon  mankind,  in  order  to  blind  their  eyes  to  the  true  revelation 
of  God,  than  to  pretend  that  "the  Scriptures  of  the  Old  and 
New  Testament  (as  they  are  called)  are  the  only  rule  to  direct 
us,"  and  under  this  pretence  to  reject  the  testimony  of  present 
living  witnesses? 

23.  God  never  was  beholden  to  letters,  as  the  only  means  of 
revealing  his  will ;  but  he  that  formed  the  soul  of  man,  can  also 


592  THE    HOLY   SCRIPTURES.  B.  X. 

CHAP,     form,  in  iliat  soul,  a  conviction  of  bis  will.     And  nothing  but 

the  ridiculous  doctrine  that'  God  actually  died,  could  ever  have 

given  occasion  to  the  blind  error  of  the  antichristian  -world,  that 
the  Bible  was  his  last  will  and  testament,  and  the  priests  his 
executors  and  administrators. 

24.  The  oath  and  covenant  of  God,  (which  always  stood  be- 
Heb.vi.  IS.  ^-^yggji  two  immutable  agents,  in  which  it  was  impossible  for  God 

to  fail  of  the  accomplishment  of  his  purpose,)  could  furnish  a 
hope,  as  an  anchor  of  the  soul,  both  sure  and  steadfast,  which 
entered  into  that  within  the  vail. 

25.  But  in  the  reading  of  the  Old  Testament,  the  vail  was  still 
2  Cor.  iii.  upou  the  heart ;  and  although  it  was  rent  in  the  first  appearing 
14-              of  Christ,  yet  that  rail  remained  untaken  away;  and  therefore, 

until  the  vail  was  fully  removed,  in  the  second  appearing  of 
Christ,  the  Scriptures  could  never  be  fully  understood,  nor  could 
the  very  things  -themselves,  to  which  the  promises  alluded,  be 
fidly  revealed:  nor  could  even  the  form  of  the  oath  be  kept  un- 
corrupted  throitgh  the  dark  reign  of  antichrist. 

2G.  Certain  it  is,  that  the  Scriptures  have  not  only  been  mis- 
understood, but  have  been  grossly  perverted,  and  forced  out  of 
their  true  sense,  and  abused  to  the  purpose  of  misrepresenting 
the  true  character  and  purpose  of  God,  and  all  his  designs  and 
dispensations  to  man. 

27.  In  confirmation  of  this  truth,  we  need  but  look  to  the 
numerous  divided  sectaries  now  upon  earth,  who,  for  ages,  have 
been  contending  about  the  sense  of  the  Scriptures,  and  shedding 
each  other's  blood  in  defence  of  their  respective  opinions.  This 
is  an  incontestable  evidence,  that  the  Scriptures  are  not  a  sufficient 
guide  without  a  present  inspiration  of  the  true  Spirit. 

28.  By  establishing  the  Scriptures  as  the  word  of  God,  for  all 
future  ages,  the  most  inconsistent  ideas  have  been  formed  of  the 
Divine  goodness ;  while  the  comments  and  precepts  of  men  have 
prevailed,  instead  of  the  living  Word  ;  and  a  total  ignorance  of 
the  spiritual  world,  instead,  of  the  knowledge  of  the  true  and 
quickening  Spirit  of  revelation ;  which  is  particularly  manifest  in 
that  horrid  and  blasphemous  doctrine  of  '■'■eternal  and  uncondi- 
tional decrees.^'' 

29.  By  this  unreasonable  doctrine,  millions,  who  never  had  the 
ofi"er  of  a  Saviour,  have  been  reprobated  and  doomed  to  final  per- 
dition, because  they  unhappily  came,. into  the  world  before  the 
coming  of  Christ,  or  lived  remote  from  where  his  name  was 
named. 

30.  How  far  are  the  sacred  Scriptures  from  once  intimating 
that  souls,  in  all  ages,  were  destined  immediately  to  their  un- 
changeable eternity  as  they  passed  out  of  the  mortal  scenes  of 
this  momentary  life !  How  far  from  intimating,  that  the  small 
glimmerings  of  Divine  light,  which  nations  in  dark  ages  enjoyed 


B.  X. 


THE    HOLY   SCRIPTURES. 


593 


for  a  moment,  contained  all  that  tliey  should  ever  enjoy,  or  that 
they  were  fixed  in  a  state  unalterable,  and  yet  reserved  for  a 
final  settlement  with  eternal  justice  ! 

31.  But  on  the  contrary,  those  sacred  records  of  inspired  truth, 
as  far  as  they  ever  were  believed  without  prejudice,  and  under- 
stood without  the  dark  covering  of  false  systems,  have  allured 
the  senses  of  mankind  toward  a  icorld  of  spirits,  from  whence 
their  sacred  light  was  inspired :  a  world  real  and  substantial,  and 
only  invisible  by  reason  of  human  depravity,  and  the  thick  clouds 
of  darkness  occasioned  by  sin.  So  that  as  the  \joxdi  livetJt,  and 
as  the  soul  liveth^'thosQ  that  have  passed  out  of  this  present 
world  are  not  piore  justly  judged  to  be  dead,  than  those  who 
remain  in  it. 

32.  Whatever  conjectures  may  be  formed  concerning  the 
temporal  judgments  of  God  upon  the  wicked  in  past  ages,  .cer- 
tain it  is,  that  the  Sriptures  most  pointedly  discard  the  idea  of 
a  final  judgment  being  passed  on  any  soul  before  the  mystery  of 
God  is  finished  by  the  appearing  and  work  of  Christ. 

33.  And  whatever  may  be  understood,  concerning  any  one's 
ascending  into  heaven,  yet  Christ,  who  descended  from  heaven, 
testified,  saying.  No  man  hath  asce^uled  up  to  heaven.  And 
Peter  immediately  after  he  received  the  Holy  Spirit,  bore  a 
similar  testimony,  saying,  David  is  not  ascended  into  the  heavens : 
and  St.  Paul  abundantly  proves,  in  his  Epistle  to  the  Romans,  that 
there  was  no  difference  between  Jeio  and  Greek,  but  that  God  con- 
'cluded  them  all  in  unbelief.,  that  he  might  have  mercy  icpon  all. 

34.  The  old  world,  the  inhabitants  of  Sodom,  and  the  imbelicv- 
ing  Jews,  and  many  other  nations,  have  been  systematically  fixed- 
and  bound  in  chains  of  eternal  darkness,  by  men  more  wicked 
and  beastly  than  they.  But  who  knew  their  state  the  best,  the 
inventors  of  human  systems  or  the  Son  of  God,  who  had  the 
keys  of  death  and  hell  ?  He  testified,  saying.  The  me7i  of  Nineveh 
shall  rise  tip  in  the  judgme?2t  with  this  generatio7i,  and.  shall 
condemn  it :  and  also,  that  it  should  be  7nore  tolerable  for  Sodom 
and  Gomorrah  in  the  day  of  judgment,  than  for  that  city  which 
rejected  his  testimony. 

35.  Christ  Jesus  did  not  confine  his  labors  to  a  little  flock 
of  believers,  in  visible  bodies  on  this  globe.  The  thought  is  too 
inconsistent  for  any  rational  being,  and  is  nothing  short  of  limit- 
ing the  Holy  One. 

36.  The  Apostles  knew  better,  and  witnessed  that  he  had 
opened  the  way  to  the  city  of  the  living  God.  The  dying  thief 
knew  better,  when  he  said,  Lord,  reme7nber  me  (not  when  thou 
goest,  but)  j.ohcn  thou  contest  iyito  thy  kingdom.  To  day  (said- 
Jesus)  shall  thou  be  loith  vie  in  paradise. 

37.  Now  this  wjls  the  same  day  in  which  the  antichristians  say 
he  died,  and  three  days  before  he  came  to  life,  and  more  than 


CHAP. 

Vlll. 


John,  iii. 
13. 

Acts,  ii.  34. 
Rom.xi.32. 


I/uke,  xi. 
32. 

Mark,  vi. 
Jl.    See 
Isa.  xix. 
lS-2.'5. 


Eze.  xvi. 
49-63. 
Psalm, 
Ixxviii.  41. 


Luke, 
xxui.  42,43 


594 


THE    HOLY    SCRirTURES. 


B.  X. 


CHAP. 
VIII 


John,  viii, 
11. 


1  Pet.  ill. 
19,  20. 


.follll,  XX. 

17. 


1  Pet.  IV.  6. 


Acts,  xxvi. 
7. 


forty  days  before  he  ascended  to  heaven.  Is  this  like  immediately 
passing  into  eternal  heaven  or  hell  ?  or  lying  dead  for  a  season, 
and  then  coming  to  life  again  ?     No  such  thing. 

38.  Truly  said  Jesus  Christ  to  the  blind  leaders  of  the 
blind,  Ye  know  ?iot  tohither  I  go,  biit  I  laioiv  ichither  I 
go.  And  verily,  it  was  not  into  Joseph's  new  tomb,  for  the 
malefactor  could  not  have  the  honor  of  going  there  with  him ; 
but  into  paradise,  where  many  bodies  of  the  saints  were  gathered, 
and  from  which  they  arose  after  his  resurrection,  and  came  into 
the  holy  city,  in  which.  God  had  placed  salvation ;  lahich  things 
the  angels  desire  to  look  into;  for  Jesus  himself  did  not  then 
ascend  into  heaven,  but  descended,  and  did  a  work  of  mercy  to 
the  sinrits  171  prison. 

39.  Norwas  the  voice  of  the  Son  of  God  confined  to  the  saints 
alone,  whether  in  this  world,  or  in  a  world,  of  spirits,  but  was 
impartially  extended  to  all;  and  not  overlooking  those  who 
through  disobedience  hafl  forfeited  the  blessings  of  former  dispen- 
sations, fie  went  and  jJreached  to  the  spirits  in  priso?i,  which  were 
disobedient  in  the  days  of  Noah,  while  the  ark  was  preparing. 

40.  That  he  had  not  ascended  to  heaven,  when  he  appeared 
the  first  time,  on  the  third  day  after  his  crucifixion,  is  evident 
from  his  own  words,  "I  am  not  yet  ascended  to  my  Father." 
Certainly,  then,  the  thief  could  not  have  gone  to  heaven  before 
him ! 

41.  It  is  inconsistent  with  a  God  of  infinite  justice  and  good- 
ness, that  his  work  should  be  confined  to  the  contracted  limits 
of  this  inferior  globe,  while  worlds  of  worlds  lie  naked  and  open 
to  his  view ;  or  that  the  millions  who  have  departed  into  a  world 
of  spirits,  without  the  knowledge  of  his  will,  should  be  bound  in 
chains  of  eternal  darkness,  without  ever  hearing  the  Gospel,  in 
which  only  is  true  happiness  and  eternal  life.  For  this  cause 
was  the  Gospel  preached,  also  to  them  that  arc  dead,  that  they 
might  be  judged  according  to  men  in  the  flesh,  but  live  according 
to  God  in  the  Spirit. 

42.  In  every  dispensation  of  God's  grace,  all  who  were  obedient 
to  the  light  and  will  of  God  made  known  to  them,  were  accepted 

"of  him,  in  every  nation,  left  this  world  in  peace,  and  rested  in 
hope  of  a  future  resurrection.  "  Unto  which  (says  the  Apostle) 
our  tivelve  ti-ibes,  histanthj,  [in  the  world  of  spirits,]  serving 
God  day  and  iiighf,  hope  to  come;  for  which  hope's  sake,  I  am 
accused  of  the  Jeivs." 

.  43.  And,  as  that  order  and  eternal  glory,  which  God  had 
reserved  for  the  latter  day,  was  not  fully  revealed  in  Christ's  first 
appearing ;  all  the  iVpostles,  and  true  followers  of  .Christ  being 
raised  into  a  far  higher  sphere  of  spiritual  elements,  remained  in  a 
state  of  rest,  and  acceptance  with  God,  waiting  in  hope  for  the 
coming  of  that  day  of  glory  which  was  promised. 


B.  X.  THE    HOLY.  SCRIPTURES.  595 

44.  Hence  the  state  of  the  true  witnesses  was  opened  in  vision      ^^m' 

to  St.  John,  relating  to  the  period  of  antichrist's  reign;  and  he   — —_ 

satv  lender  the  altar  the  souls  of  thevi  that  were  slain  for  the 

word  of  God,  a^ id  for  the  testimony  which  they  held.     And  it  Rev.  vi.  9- 
was  said  unto  them  that  they  should  rest  yet  for  a  little  season,   ^'^^ 
until  their  fellow  servants  also,  and  their  brethren  that  should 
be  killed  as  they  were,  should  be  fulfilled.     Their  being  placed 
under  the  altar,  shows  that  they  had  a  further  sacrifice  to  make, 
to  inherit  the  final  work  of  the  coming  dispensation. 

45.  Such  then  is  the  truth  recorded  in  the  sacred  writings, 
Avhich  cannot  be  broken,  and  all  things  written  therein,  in  rela- 
tion to  Christ',  and  the  work  of  Redemption,  will  have  their  full 
and  final  accomplishment,  and  not  one  jot  or  title  thereof  fail. 

46.  And  as  it  is  eternal  truth,  that  God  shall  bring  every  ,, 
work  into  judgment,  with  every  secret  thing,  ivhether  it  be  good,   u. 
or  whether  it  be  evil  ;  so  it  is  eternal  truth,  that  every  individual 
soul,  whom  God  hath. created,  must  have  a  free  and  final  offer  of 

the  Gospel,  either  in  this  world,  or  in  the  world  of  spirits.     For,   Ezek.  xviii 
saith  the  Lord,  "Behold,  all  souLs  are  mine."  4. 

47.  And,  upon  the  principles  of  equal  and  impartial  justice, 
the  day  of  God's  final  visitation  and  mercy  is  opened  to  all;;  to 
the  Jew  and  the  Greek,  the  Barbarian  and  Scythian,  the  bond 

and  free,  the  male  and  female,  the  present  and  departed,  while   jj^y  ^^,. 
the  Spirit  and  the  Bride  say,  Coine:  and  whosoever  loill,  let  him  17. 
takethe  water  of  life  freely. 

48.  And  as  there  is  a  sin  unto    death,  which  hath  never  for- 
giveness, in  this  world,  or  in  the  world  to  come,  which  is  the  sin  J^j^"'"''  ^'• 
against  the  Holy  Spirit,  in  the  day  of  the  full  revelation  of  the   Mai.  xii. 
Divine  influence  of  Power  and  Wisdom,  or  last  display  of  God's 

grace  to  man ;  therefore  a  final  and  deliberate  choice  of  evil,  in 
defiance  of  known  and  positive  good,  after  rejecting  all  the  light 
and  mercy  which  can  be  ofi"ered  to  them,  is  the  separating  bar 
which  fixes  the  final  doom  of  the  wicked ;  and  from  such  the 
mercy  of  God  will  be  excluded  in  the  day  of  his  final  judgment; 
and  death  and  hell  will  be  cast  into  the  lake  of  fire,  which  is 
the  second  death. 

49.  But  to  the  soul  that  is  willing  to  rise  up  in  the  judgment 
against  sin,  and  condemn  it,  the  gates  into  the  holy  city  are  open 
continually,  which,  in  the  issue,  will  make  a  final  end  of  all  those 
typical  distinctions  between  Pharoah  and  Moses,  Isaac  and 
Ishmael,  Jacob  and  Esau,  and  the  rest. 

50.  And  he  alone  that  rejects  the   last  and  final  opening  of 
salvation  and  eternal  life,  shuts  himself  out  vnth  dogs  and  sor-  Rev.  xxii. 
cerers,  into  outer  darkness,  where  shall  be  weeping  and  viailing  ^^■ 
and  gnashing  of  teeth;  while  the  righteous  shine  forth  as  the  43. 
sun,  In  the  kingdom  of  their  Father.     Who  hath  ears  to  hear, 

let  him  hear. 


596 


THE    SHARP    SICKLE. 


B.  X. 


CHAPTER  IX. 


THE    GOSPEL   testimony;     OR,    THE    SHARP    SICKLE. 


CHAP.  IX. 


Rev.  xiv. 
14-18. 


1  Thes  iv. 
17. 

.See  Mai. 
iii.  12. 


Rev.  xiv. 
4,5. 


*  See  Con- 
fession of 
Faith,  and 
Book  of 
Common 
Prayer. 


See' Mat. 
xii  36,  37. 
Rev.  XX. 
12, 13. 


"And  I  looked,  and  behold  a  white  cloud,  and  upon  the  cloud 
one  sat,  the  likeness  of  the  Son  of  man,  having  on  his  head 
a  golden  crown,  (emblem  of  purity,)  and  in  his  hand  a  sharp 
sickle.  And  another  angel  came  out  of  the  temple,  crying 
with  a  loud  voice  to  him  that  sat  on  the  cloud,  saying,  "  Thrust 
in  thy  sickle  and  7-eap ;  for  the  time  is  come  for  thee  to  reap; 
for  the  harvest  of  the  earth  is  -ripe.  And  he  that  sat  on  the 
cloud  thrust  in  ■  his  sickle  on  tlie  earth,  and  the  earth  ivas 
reaped. ' ' 

2.  This  sharp  sickle  is  the  testimomj  of  the  everlasting  Gospel, 
which  proceeds  from  the  virgin  followers  df  the  Lamb,  and  the 
white  cloud  the  pure  element  qf  heaven — the  air  into  v;hich  we 
are  caught  up  by  the  coming  of  Christ.  And  all-  souls  who 
receive  this  testimony,  and  in  whom  it  has  its  perfect  work,  are 
harvested  from  the  world,  and  are  gathered  into  the  garners  of 
Christ  as  good  wheatvor  seed  of  righteousness. 

3.  We  would  recommend  this  revelation,  joined  with  the 
character  of  those  who  are  with  the  Lamb,  to  the  candid  and 
serious  consideration  of  "Christian  sinners." 

4.  By  the  term  "  Christian  si?iners\'  is  meant  those  who  pro- 
fess the  name  of  Christ,  and  to  be  his  followers;  but  yet  arc 
under  the  necessity  of  .acknowledging  that  they  are  '■'■sinners'.'^ 
And  many  high  professing  Christians,  and  ^'■Christian  Churches,^''* 
so  called,  and  of  reformed  antiquity,  publicly  and  before  all  the 
world,  confess  that  they  commit  siu  in  '■'■thought,  loord  and 
deed;''''  and  in  fact,  that  they  are  '■'miserable  sinners!''  and 
there  is  no  earthly  chance  to  gainsay  them,  or  to  think  or  say 
that  it  is  not  so  I  for  their  own  words  and  works,  openly  declare 
and  prove  it  to  be  so :  and  by  their  words  and  works,  men  are  to 
be  judged." 

5.  It  is  indeed  sorrowful  to  reflect  on  the  blind  and  lost  con- 
dition of  the  professors  of  the  Christian  name,  in  general ;  and  of 
the  most  popular  professing  Christian  Churches  in  particular!'  it 
is  melancholy  to  reflect  on  the  heart- corrupting  and  soul-debas- 
ing errors  and  inconsistencies,  into  which  they  have  been  led  by 
the  dark  influence  from  the  dark  ages  of  the  4-eign  and  dominion 
of  antichrist! — to  imagine  that  they  are  "Christians,"  that 
they  are  the  "followers  of  Christ,"  that  they  are  "saints;" 
and  at  the  same  time  know,  and  must  confess  that  they  arc 
"sinners!  " 


55.  X.  THE    SHARP   SICKLE.  597 

6.  And  then,  to  palliate  the  enormity,  to  find  a  covering  for  ctiap.  ix. 
their  sins  and  iniquities,  and  a  plastering  for  the  wounded  and 

guilty  conscience,  they  must  fly  to  some  scripture  under  the  '■'■law 
of  sin,''  such  as,  "  There  is  no  man  that  smneth  not,'"  ^^  Hoio 
tan  he  he  clean  that  is  born  of  'a  woman,'''  or  "  It  is  no  more  I 
that  sin,  but  sin  that  dioelletii  in  me,'''  &c. 

7.  Or  what  is  still  worse,  the  poor  '"Christian  sinner"  is  taught ' 
to  believe,  that  the  obedience  a7id  sufferings  of  Jesus  Christ  has 
entirely  satisfied  the  demand  of  Divine  justice ;  and  that  by  some 
mysterious  kind  of  "faith  "  (if  he  Can  only  once  obtain  this  faith  !) 
t\\^  "righteousness  of  Christ"  is  im'puted.  to  him;  and  that 
therefore  by  \}o^&  " faith  alone,,"  he  is  covered  with  the  robe  of 
Christ's  7'ighteousness,  and  sin  is  not  imputed  to  him;  but  for 

"  Christ's  sake  "  he  is  accounted  as  a  "saint "  although  he  be  a  i5'^\(7"' 
"  sinner  1"     What  is  this  but  a  wolf  in  sheep's  clothing? 

8.  But  all  this  "baseless  fabric"  of  antichristian  invention 
will  never  do  !  Except  a  man  truly  confess  all  his  sins,  every  one 
of  them;  and  has  as  truly  forsaken  them,  in  heart  and  life,  so 
that  he  is  no  more  a  sinner  ;  where  G-od  and  Christ  dwells  he 
can  never  come.  To  wander  in  doubt  and  in  darkness  is  his 
portion. 

9.  A  "  Christian  sinner"  is  a  strangely  metamorphosed,  mon- 
grel, inconsistent  sort  of  a  being.  And  a  saint  by  profession — 
a  professed  follower  of  the  spotless  Son  of  Grod — while  yet 
under  the  influence  and  dominion  of  sin,  and  while  yet  under  the 
necessity  of  acknowledging  himself  a  sinner,  is  the  same  thing. 

10.  A  saint  and  a  sinner  live  in  two  very  different  atmos- 
pheres ;  in  two  directly  opposite  elements ;  as  the  Spirit  and  the 
flesh,  light  and  darkness;  neither  of  which  two  can  ever  be 
united  in  one.  "For  vfhsit  fello'wship  hath  righteousness  tvith 
unrighteousness  ?  What  communion  hath  light  with  d'arknessl  14,15. 
What  concord  hath  Christ  with  Belial  ?  or  what  part  hath  he 
that  helieveth  xoith  an  infidel  ?  And  so  what  part  more  than  the 
infidel  sinner  can  the  Christian  sinner  have  in  Christ,  because 

he  believes  in  Christ,  and  makes  a  profession  of  his  holy  name, 
and  with  great  sanctity  can  say  "  Lord,  Lord,"  but  who  neither  Mat.  vii. 
regards  his  most  sacred  precepts,  nor  lives  his  pure  and  sinless  -i;  23. 
life  ? 

11.  This  matter  is  worthy  of  the  most  serious  thoughts  and 
reflections.     Let  us  look  into  it  a  little  further.     Christ  came 

.into  the  world  to  "save  his  people  from  their  sins,  and,  to  take 
aioay  their  sins."     We  learn  from  hence  (without  any  cause  or  ^nt  i  21 
ground  for  equivocation,)  That  all  those  whom  Christ  has  saved  ^  Joimi. 

fro?n  their  siiis,  and  whose  sins  he  has  taken  away,  are  such  as 
have  believed  on  him,  and  who  have  truly  and  efiectually  received 
him  into  their  very  hearts,  and  lives ;  and  who  of  course  have 
followed  and  do  follow  his  example,  set  in  "the  first-born,"  in 


598  THE    SIIARI'    SICKLE.  B,  X. 

CHAP. IX.  a  daily  life  of   self-denial;    commit  no  sin,   and  are  no  longer 
under  its  bondage. 

12.  On  the  other  hand,  the  plain  and  certain  reason  why' the 
body  and  generality  of ,  professing  Christians  atid  professing 
Christian  Churches  are  not  safed  from  sinning — why  they  are 
not  saved  from  the  influence  and  dominion  of  sin,  is  because 
they  have  never  yet  known  Christ;  they  have  not  truly  an(J 
efi'ectually  believed  on  him ;  nor  have  they '  truly  and  effectu«- 
ally  received  him  into  their  hearts,  nOr  are  they  '■'reaped  from 
the  earth.'''' 

13.  The  certain  evidence  of  this  is,  that  they  have  not  '■'•  for- 
SeeGai.  V.  saken  ally  for  Chrisfs  sake;''''  They  have  not ."  cnici/?e6J-"  and 
2,4.            do  not  '■'■  crucify  the  flesh  ivith  all  its  affections  and  lups:  "  They' 

do  not  walk  in  his  humble  and  despised  "footste'ps:  "  .They  do 

not  jollow  his  e&uriiylc,  by  living  a  pure  and  .holy  life;  and  by 

bearing  the  "  cross  daily,"  as  he  taught.     And  hence  they,  still 

remain  sinners — -poor  "  Christian  sinners.'''     And  what  else  can 

now  remain,  but  that  their  faith  in  Christ  is  deficient,  and  "in 

vain"  ?  and  that  their  profession  of  Christ    "  is  in  vain  "  also  ? 

and,  therefore,  their  hope  is  the  hope    of   the   Inmocrite.  and 
Job,viii.  13.      ,      7  .  ,  ^       •  ^  .  -'^ 

sliatt  perisli. 

14.  This  is  not  to  be  understood  of  every  individual  professing 
the  Christian  name ;  but  it  is  to  be  understood  qf  the  popular, 
the  worldly-minded,  professing  Christian  Churches  in  their  now 
present  state  and  condition.  For  of  a  truth,  there  are  among 
the  various  denominations,  many  honest  souls,  who  are  seeking 

.   .  to'  Iqiow  and  do  the  will  of  God ;  and  all  such  souls  will  be 

noticed  of  him  in  due  time,  according  to  their  sincerity. 

15.  But  the  subject  of  our  discourse  now  is,  concerning 
"  Christian  sinners,"  such  as  profess  the  name  of  Christ,  and 
still  continue  to  be  a\-ercome  by  the  tempter  in  committing  aiu : 
Such  as  profess  to  be  his  followers,  and  still  continue  to  indulge 
the  vile  and  unclean  passions  of  their  corrupt  natures. 

IG.   The  fact  is  that  we  may  profess  to  believe  that  God  is,  and 

See  Heb.      that-Hc  wiU  reivard  every  one  according  to  their  ivork^,  and  yet 

^'-  ^-  not  keep  his  commandments.     And  so  we  may  profess  faith  iri 

Christ  Jesus,  to  be  his  disciples  and  followers  ;  and  yet  neither 

•    obey  his  sacred  precepts,  nor  in  our  lives-  follow  his   pure  and 

holy  example.     All  such  kind  of  faiths  and  professions  are  false 

and  delusive,  and  ineffectual  to  the  saving  of  the  soul  from  sin 

and  pollution,  either  in  this  life  or  in  the  life  'to  come. 

17.  Let  us  consider,  then,  that  God  is  no  respecter  of  persons, 

.   and  "that  in  every  nation,  those  of  every  sect   or   denomination 

under    heaven,    that    fear    Him    and  work    righteousness,    are 

j},ccepted    of    him    according    to    their    state    and    degree;    for 

i-uite,  xii.     "unto   whomsoever    much    is    given,    of    him    shall    be    much 

^^'  required."     Let    us    consider  also,  that,   '■'■  tvithont-   holiness  -no 


B.  X.  THE    SHARP    SICKLE.  599 

man  shall  see  the  Lord ;  "  that  noue  but  "  the  'pure  in  heart  shall  chap,  ix. 
see  God;'''  and  that,  if  wc  "  die  in  our  sins,  where  Christ  is  we 
cannot    come.'''      This    leads    us    to    the    following    reflections, 
nahiely. 

18.  That  the  "gifts  and  callings  of  Grod,"  are  without  repent-  Rom.  xi. 
ance  to  man  in  his  unregenerate  state,  and  that  therefore  what-  1^^^^,^, 
ever  gifts  of  God,  through  his  mercy  and  loving  kindness,  are  u.5-u.  ' 
bestowed  upon  man  in  this  state,  and  whatever  may  be  the  extent  xl'  a^is'' 
of  those  gifts,  w^hether  of  inspiration,  of  visions,  of  revelations, 

of  tongues  or  of  prophecies ;  yet  all  these  are  no  evidence  of 
"  being  born  again  ;  "  they  are  the  neee.ssary  evidence  that  God 
is,  and  requires  to  be  obeyed. 

19.  And  moreover,  though  we  understand  all  mysteries,  and 
all  knowledge;  and  though  we  have  all  faith,  so  that  we  could 
remove  mountains,  and  have  not  love — that  love  which  enables 
us  to  keep  the  commandments  of  God,  and  purifies  the  heart,  we 
are  nothing.  And  all  gifts,  given  of  God,  for  the  time  being, 
may  and  must  fail,  however  great  and  powerful  those  gifts  may 

be.     But  "  love  faileth  not."    "  God  is  love  ;  and  he  that  dwelletli   j  ^.^^  ^y^- 
in  love  dwelleth  in  God,  and  God  in  him."     "Love  is  the  fulfill-   Uoim, iv. 
ing  of  the  Law."     In  love   is  hope,  and  "every  man  that  hath  xiii  3,  k™' 
this  hope  in  him  purifies  himself,  even  as  Jesus  Christ  is  pure."   iJohu,  iii. 
Here  is   the  character  of  a  true  follower  of  Christ;  of  a  true 
Christian;    but   it  is  far   from  the  character  of  a   '■'■Christian 
simicr ! " 

20.  It  is  therefore,  not  in  those  gifts  of  inspiration,  of  know- 
ledge or  of  prophecy,  that  the  salvation  of  the  soul  consists. 
But  these  gifts  and  callings  of  God,  are  the  drawings  of  the 
Father,  and  in  obedience  to  these  callings-^to  those  drawings  of 
the  Father,  the  indwelling  and  abiding  love  of  God,  and  the  sal- 
vation of  the  soul  is  obtained.  It  is  then,  by  the  indwelling  and 
abiding  love  of  God,  by  obedient  love,  by  this  new-creating  . 
Spirit,  this  living,  regenerating,  and  holy  anointing  power,  Christ 

in  the  soul,  thaf  the  soul  is  enabled  to  conquer  sin  and  death,   SeeCoi.  i. 
and  to  become  pure  as  Jesus  Christ  is  pure,  and  holy  as  he  is  ~^' 
holy. 

21.  These  are  the  precepts  of  the  Gospel,  and  the  commands 
of  God.  And  admitting  as  in  sound  reason  and  good  conscience 
we  must  do,  that  the  precepts  of  the  Gospel  can  be  obeyed,  and 
that  the  commandments  of  God  can  be  kept*;  how  can  the  "  \Yill- 
ing  and  obedient  "  be  considered  any  longer  "  as  sinners  ?  "  Souls 
are  greatly  deceived,  in  believing  that  the  gifts  and  callings  of 
the  Spirit,  are  evidences  of  being  '■'horn  of  God.''  For  nothing 
short  of  full  redemption  from  a  sinful  nature,  is  any  evidence  of 
the  "  nev)  birth.''' 

22.  And,  while  any  man  professing  the  Christian  name,  and 
to  be  Christ's  disciple  or  follower,  is  still  under  the  necessity  of 


600  THE   SHARP   SICKLE.  B.  X. 

CHAP.  IX.  acknowledging  himself  a  sinner,  this  acknowledgment  alone  is  an 
undoubted  evidence,  that  that  man  has  in  reality  never  yet  known 
of  the  redeeming  love  of  God,  nor  of  the  saving  power  of  his 
Christ. 
See  Acts,         23.  Now,  although  the  gifts  of  God,  in  inspiration,  in  rcvela- 
11.2-11.        tion,  in  tongues  and  prophecies,  are  at  times,  the  marvellous 
manifestations  of  his  power  and  goodness,  and  often  have  wonder- 
ful effects  on  the  soul,  in  the  acknowledgment  of  God,  and  his 
inarvellous  works ;  yet  these  gifts  are  small  in  comparison  with 
the  perpetual  and  never  failing  endowment  of  the  holy  Anointing 
Mai.iii.  2,    Spirit,  Christ  in  the  soul;  and  there  abiding  "as  a  refiner's  fire," 
3-  •  until  sin  has  no  more  dominion  over  us ;    until  the  least  and  last 

remains  of  a  coi-rupt  and  sinful  nature  are  destroyed. 

24.  This,  therefore,  is  a  far  greater  gift  of  the  grace  of  God 
than  any  other  gift  of  inspiration,  or  of  any  knowledge  what- 
ever besides.  It  is  not  only  the  being  endowed  with  Divine 
power,  to  cease  from  committing  sin  in  the  present  tense  ;  but  it 
is  the  Divine  power  and  the  work  that  will  effect  the  resurrection 
from  the  dead  ;  the  redemption  from  the  fall ;  and  the  rccom- 
munication  with  the  angels  of  God.  It  is  nothing  short  of  the 
regeneration  and  the  new  birth ;  of  being  begotten  again,  of  the 
Spirit;  and  born  again,  of  the  Spirit;  and  becoming  a  neio 
creature. 

25.  It  is,  therefore,  among  the  first  degrees  of  our  concern 
for  an  interest  in  Christ;  that  we  regard  with  conscientious  care 
the  secret  and  silent  draivings  of  the  Father ;  that  we  cherish 
the  faith  and  obey  the  light  which  God  has  given  us,  until  we 
receive  from  him  power  to  overcome  all  sin,  in  thought,  tvord, 
and  d.eed.  And  however  great  may  be  our  faith,  whatever  may 
be  our  attainments  or  professions  in  the  knowledge  of  mysteries 
and  faculties  of  our  nature ;  if  we  have  not  the  saving  power, 
Christ,  abiding  and  reigning  in  the  soul,  we  are  none  of  his  ;  we 
are  nothing.     Our  profession  of  Christianity  is  nothing. 

26.  Let  us  now  see,  and  considerj  what  those  who  have  gope 
2Cor.v.i7.  before  us  in  the  way  of  life  have  said  on  the  subject,  "i/"  a7iy 
Rom.  V.  17.   man  he  in  Christ,  he  is  a  new  creature:  old,  things  are  passed 

aivaij  ;  behold  all  things  are  become  «ez«."  •  Is  then  this  neio  man 
in  Christ  any  more  a  sinner?  Can  those  who  are  in  Christ,  and 
Christ  iti  them,  and  who  are  become  new  creatures;  can  these 
any  longer  look  to  God  as  sinners  must  look  to  him  ?  or  do  they 

Rom  vi  3   ^^^  rather  look  to  him  as  obedient  children  to  a  kind  and  tender 

4, 0, 7.        parent  ? 

27.  Again,  ^^How  shall  ice  that  are  dead  to  sin,  live  any 
longer  therein?  Knoio  7je  not  that  so  mamj  of  us  as  were  bap- 
tized into  Jeszis  Christ  tvere  baptized  into  his  death'?  There- 
fore we  are  buried  with  hini  by  baptism  into  death;    that  like 

as  Jesus  Christ  was  raised  zip  from  the  dead  by  the  glory  of  the 


B.  X.  THE    SHARP    SICKLE.  601 

Father,  even  so  we  also  should  ivalk  in  neioness  of  life — knowing  chap.  ix. 
this,  that  our  old  man  is  crucified  loith  him,  that  the  body  of  Rom.  vi.  2 
sin  might  he  destroyed,  that  henceforth  we  should  not  serve  sin.  3,4,6,7. 
For  he  that  is  dead  [to  siii]  is  freed  from  si?!." 

28.  Now,  what  could  have  been  expressed  plainer  than  all  this, 
to  show  the  great  contrast  between  the  "  Christian  sinner,^''  one 
who  professes  the  name  of  Christ,  but  still  remains  (be  it  more 
or  less)  under  the  dominion  of  sin,  and  the  true  follower  of 
Christ,  who  is  baptized  into  his  death,  who  is  crucified  with 
him,  and  has  risen  v:ith  him  in  neioness  of  life,  and  in  whom  sin 
is  destroyed  ?  Let  us  not  be  deceived.  Without  this  baptism 
of  the  Holy  Spirit — without  this  power  and  victory  over  sin,  and 
over  all  the  temptations  and  allurements  of  a  sinful  nature,  in 
vain  has  Jesus  Christ  suffered  and  died  for  us  ;  and  vain  is  the 
profession  of  our  faith  in  his  atonement  for  our  sins. 

29.  Again:  '■'■The  laio  of  the  Spirit  of  life  in  Christ  Jesus  pom  viii. 
hath  made  7ne  free  from  the  laio  of  sin  and  death.     And  if  2, 10. 
Christ  be  in  you  the  body  is  dead  because  of  si7i ;   but  the  spirit 

is  life,  because  of  righteoiisness."  Now,  if  the  law  of  the 
spirit  of  life  in  Christ  has  made  ns  free  from  the  lata  of  sin  and 
d.eath,  how  then  are  we  yet  under  the  bondage  of  sin  ?  How 
then  are  we  yet  sinners  ? 

30.  If  God  in  his  mercy,  and  in  our  obedience  to  those  pre- 
cepts, and  example  of  his  Son,  has  forgiven  us  our  sins — has  freed 
us  froq^  the  bondage  of  sin  and  death,  and  we  commit  no  more 
sin — would  it  not  be  the  height  of  ingratitude  ?  would  it  not  be 
a  sacred  mockery  of  God's  mercy  and  goodness  to  be  still  harass- 
ing and  imploring  him  to  "forgive  us  our  sins?"  Yet  this 
is  the  present  state  of  the  poor  "  Christian  sinner,''''  who 
believes  in  Christ,  and  professes  his  name,  but  who  in  reality  has 
never  yet  found  him. 

31.  And  if,  as  the  Apostle  above  declares,  Christ  be  in  us, 
and  we  are  d.ead  to  sin;  how  can  we,  in  honest  truth,  say  that 
we  are  yet  sinners  ?  Would  not  this  be  denying  the  Lord  that 
bought  us !  Would  not  this  be  denying  his  saving  power  ? 
Would  it  not  be  denying  his  redeeming  love.?  Let  it,  then,  be 
an    established  maxim.  That   where  Christ  dwells,  sin  has   no 

•place.     And  so,  on  the  contrary,  where  sin  has  any  dominion,  Rom.  vi.  2. 
(in  individuals  or  in  churches,)  Christ's  abode  is  not  there;  he 
or  they  are  not  under  his  dominion. 

32.  Again:  Whosoever  abideth  in  him  \fu\i'n'i,i''s'^^\Y\'i\sinneth  uohn  iii. 
not.     Certainly,  then,  whosoever  sinneth  not,  is  no  longer  a  "  sin-  6. 
ner."     But  ivhosoever  siniieth,  hath  not  seen  him.  neither  hiiown 
him.''''     Could  anything  be   said  plainer  than  this  to  open  the 

eyes  of  the  "  Christian  sinner?"     Cannot  the  professed  Chris- 
tian, who  still  finds  himself  a  sinner,  see  and  be  convinced  that 
nothing  short  of  Christ  liviiig,  abiding,  and  reigning  in  him,  as 
39 


Rom.vi.  16. 


602  THE    SHARP    SICKLE.  B.   X. 

CHAP.  IX.  the  mainspring  of  his  life,  of  all  his  thoughts,  words  and  actions, 
can  ever  save  and  purify  his  soul  from  sin  ?  It  is  in  this  sense 
alone,  that  Jesus  Christ  ever  was  or  ever  can  be  our  Mediator  ; 
or  that  he  ever  did  or  ever  can  make  an  atonement  for  our  sins : 
by  "  Christ  dwelling  in  us  and  we  in  Him." 

1  John,  iii.  33.  Again :  "  He  that  cominitteth  sin  is  of  the  devil ;  for  the 
devil  simieth  from  the  begi?nii?ig.  And  "  his  servants  ye  are, 
to  whom  ye  yield  yoiirselves  servants  to  obey ;  whether  of  sin 
unto  death,  or  of  obedie7ice  U7ito  righteousness.^^  Can  testimony 
be  more  clear  and  unequivocal  than  this,  to  show  under  whose 
dominion  the  sinner  still  is  ?  Notwithstanding  the  "  Christian 
sinner  "  may  try  to  hide  himself  under  the  cloak  of  '■^Christ^s 
righteousness,''''  and  try  to  persuade  himself  that,  although  he  be 
a  sinner,  by  some  mysterious  kind  of  '^  faith,"  and  by  that 
'■'■faith  alone,"  if  he  can  but  once  obtain  it,  the  "  ri ghieoiisness 
of  Christ"  will  be  imputed  to  him;  and  that  though  sinner  he 
remains  during  life,  God  will  forgive  and  pardon  all  his  sins  for 
"Christ's  sake;" 

34.  All  this  false  faith  and  delusive  evasion,  of  antichrist's 
invention,  cannot  change  or  lessen  the  testimony  of  truth.  "He 
that  cojmnitteth  sin  is  of  the  devil.  And  is  sin  any  less  "  of  the 
devil,"  or  less  heinous  in  the  sight  of  Grod,  when  committed  by 
the  Christian  sinner,  than  when  the  same  is  committed  by  the 
infidel  sinner?  Far  from  it.  Sin  is  sin;  and  whether  it  be 
a  great  sin  or  a  little  sin,  its  hue  is  forever  and  uncha^eably 
black  !  offensive  and  oppresive,  to  the  pure  and  holy  Spirit ;  a 
"  reproach  to  any  peajple,"  and  especially  a  reproach  to  the  name 
of  Jesus  Christ,  who  came  and  suffered  and  died  for  the  express 
purpose  of  '■'■  savi^ig  his  people  from  their  sins."  Professors  of 
Christianity,  where  are  you  ? 

35.  Again :  As  whosoever  is  in  Christ  shmcth  7iot,  it  is 
most  clearly  evident,  that  '■'■in  this  the  children  of  God  are 
manifest,  and  the  children  of  the  devil."  By  this  clear  distinc- 
tion   of   character,  the    candid   professor    of   Christianity,   who 

1  John,  iii.    knows  how   to   appreciate  the  value   of  self-examination,  may 
^"-  readily  discover  his  true  condition  ;  whether  Christ  abide  in  him, 

and  he  in  Christ,  or  not?  Whether  he  is  '■'■dead  to  sin,"  and 
"  sill  has  no  more  dominion  over  him,"  or  not  ?  The  conclusion, 
then,  will  be  self-evident,  whether  he  be  under  the  dominion  of 
Christ,  or  still  under  the  dominion  of  sin. 
1  John  i.8  S6'  Again:  (And  this  is  often  used  as  an  objection  to  a  pure 
0  and  sinless  life:)   " /f  ice  say  we  have  no  sin,  we  deceive  our- 

selves, and  the  truth  is  not  in  us."  But,  mind  what  fol- 
lows; "  If  we  coif  ess  our  sins,  he  is  faithful  and  just  to 
forgive  us  our  sins,  and  to  cleanse  ils  from  all  unrighteous- 
ness." 

37.  Now,  how  can  the  soul  whose   "sins  are  forgiven,"  ^rA 


B.  X.  THE    SHARP    SICKLE.  603 

who  is  ^^  deajiscd  from  all  unrighteousnesa,''''  be  said  to  be  still  chap,  ix. 
a  sinner,  without  denying  the  saving  power  of  Christ,  and 
"  changing  the  truth  of  God  into  a  lieV  But  the  secret  is, 
that  the  professor  of  Christianity,  the  mere  nominal  professor, 
although  he  confess  himself  to  be  a  sinner,  and  even  a  "  misera- 
ble sinner,"  has  never  yet  truly  repented  of  his  sins,  nor  yet 
truly  confessed  his  sins,  in  the  order  of  God,  one  by  one,  to 
Grod's  acceptance ;  else  his  testimony,  from  experience,  would 
be  that  "  i/"  tve  confess  our  sins,  the  Lord  is  faithful  a?id  just 
to  forgive  us  our  sifis,  and  to  cleanse  us  from  all  uiirighteous- 
ness.'^ 

38.  And  lastly:   "  Whosoever  is  born  of  God  doth  not  commit  ijoim  iu. 
sin  ;  for  his  seed  [his  word]  rcmaineth  in  him. ;  and  he  cannot  ^• 

sin,  because  he  is  horn  of  God.''''  Is  it  not  evident  from  this 
that  the  children  of  Grod  do  not  commit  sin  ?  And  is  it  not 
equally  evident  that  those  who  commit  sin  (whatever  their  pro- 
fession may  be)  are  not  counted  or  accepted  of  God  as  his  chil- 
dren ?  No  testimony  of  the  effects  of  the  true  Gospel  can  be 
more  clear  and  incontrovertible." 

39.  This  testimony,  that  those  who  are  the  true  children  of 
God,  do  not  commit  sin,  is  again  repeated,  and  unequivocally 
confirmed:  "  We  know  that  whosoever  is  born  of  God  sinneth  i  John. v. 
not ;  but  he  that  is  begotten  of  God  heepeth  himself,  and  that  ^^• 
wicked  one  toitcheth    him   not.''''     Cannot  the  poor    "  Christian 
sinner"  see  that  while  he  is  yet  (occasionally)  overcome  by  sin, 

he  is  yet,  so  far,  a  '■'■child  of  lorath,''''  and  not  a  child  of  God  ? 

40.  Cannot  the  honest  "seeker  after  righteousness ;  "  the* soul 
that  secretly  groans  for  full  salvation  and  for  complete  power 
and  dominion  over  all  the  allurements  and  temptations  of  an 
evil  and  sinful  nature,  and  yet  does  not  obtain  that  saving  power  ; 
cannot  such  a  one  clearly  see,  that  he  or  she,  or  they,  are  not 
even  yet  "  begotten  of  God,"  to  say  nothing  of  that  vastly  supe- 
rior and  higher  atttainment  of  being  born  of  Him — of  being 
the  children  of  the  second  birth  ? 

41.  And  here  we  have  again  arrived  on  the  same  ground  which 
we  have  before  so  extensively  explored  and  so  carefully  exam- 
ined, in  the  preceding  pages,  concerning  the  order  of  God  in  the 
work  of  regeneration,  and  the  second  birth,  or  being  "  born 
again."  The  conclusion  is  still  the  same;  the  same  unchange- 
able truth  remains:  That,  as  we  can  have  no  existence  as  "  chil- 
dren of  this  ivorld,''^  without  a  natural  father  and  natural 
mother ; 

42.  So  neither  can  we,  without  the  co-operating  spiritual 
power  and  influence  of  the  Father  Spirit,  and  the  Mother  Spirit, 
have  any  existence  as  the  "  children  of  God  ;  "  that  we  must  first 
be  "  begotten  again,"  before  we  can  be  "  born  again;  "  that  it 
is  by  the  Spirit  of  life  in  the  Father,  by  which  we  are  begotten 


604  THE    SHARP    SICKLE.  B.  X. 

CHAP. IX.  into  '^newness  of  life;''  and  by  the  Spirit  of  life  from  the 
Mother,  by  which  we  must  be  brought  forth  in  the  " /zew  crea- 
tion,'" jjefore  we  are  or  can  become  the  sons  and  daughters  of 
God,  and  joint  heirs  with  Jesus  Christ  in  his  kingdom. 

43.  This  is  the  hidden  mystery  of  all  true  godliness.  '^  But 
the  natural  vian  receiveth  not  the  things  of  the  Spirit  of  God  ; 
for  they  are  foolishness  unto  him;  neither  can  he  knoio  them, 

iCor.ii.i4.  because  they  are  spiritually  discerned.'''  Now  we  know  that  an 
infant  child  at  its  mother's  breast  is  not  capable  of  compre- 
hending or  knowing  the  cause  and  manner  of  its  existence, 
until  it  becomes  of  mature  and  sufficient  age  to  comprehend 
its  parentage,  and  to  know  the  origin  of  the  existence  of  its 
being. 

44.  And  so  it  is  with  the  natural  man ;  he  may  doubt  and 
cavil  against  fact,  and,  be  like  a  naughty  child,  that  slaps  its 
mother  in  her  face  ;  but  until  he  attains  to  sufficient  maturity — 
until  by  experience  he  shall  haA^e  become  acquainted  with  the 
vital  principles  of  his  spiritual  as  well  as  natural  existence — how 
can  such  a  one  be  capable  of  knowing  or  judging  correctly,  of  a 
spiritual  parentage  in  the  spiritual  work  of  the  regeneration 
and  the  new  birth  1 

icor.ii.  45.  '■'•No  man  can  knoio  the  things  of  God  save  by  the  Spirit 

10,11-  of  God."  And  Jesus  said  to  the  Jews:  "il%  doctrine  is  not 
mine,  but  his  that  sent  me.  If  any  man  will  do  His  loill,  he 
John,  vu.  shall  know  of  the  doctriiie,  whether  it  be  of  God,  or  whether  I 
speak  of  myself."  Is  it  not  clear,  then,  that  except  a  man  have 
the  Spirit  of  God  to  enlighten  his  mind ;  and  except  he  be  in  a 
condition  of  doing  God's  will,  he  cannot  know  of  the  true  doc- 
trines of  the  Gospel? 

46.  And  so  likewise,  except  by  experience  from  the  invisi- 
ble operations  of  the  spirit  of  God  on  the  '■'■inner  man'''' — on  the 
soul — no  man  in  the  tide  of  nature,  can  either  know  or  compre- 
hend the  invisible,  the  mysterious,  though  real,  spiritual  work 
of  the  regeneration  and  the  neiv  birth.     And  hence  the  truth 

John,  iii.  8.  declared  ;  "  The  wind  bloweth  ivhere  it  listcth,  and  thou  hearest 
the  sou7id  thereof,  but  cannot  tell  whence  it  cometh,  and  whither 
it  goeth:  so  is  every  one  that  is  born  of  the  Spirit'"' 

47.  We  need  not  wonder,  therefore,  why  such  as  make  it  their 
choice  to  live  in  the  course  of  "  fallen  nature,"  should  doubt  and 
stumble  at  the  doctrine,  that  in  the  work  of  man's  redemption 
from  his  loss,  and  in  the  manifestations  of  Christ  for  that  pur- 
pose, the  agency  of  the  female  is  as  necessary  as  that  of  the 
male.  Reason  itself — the  reason  with  which  God  has  endowed 
us  as  rational  beings,  teaches  the  consistency  of  this. 

48.  The  very  order  of  our  existence,  as  well  as  the  order  of 
all  living  creatures  besides,  teach  this  vital  principle :  That, 
as  in  the  work  of  natural  generation,  there  can  be  neither  exist- 


B.   X.  THE   SHARP   SICKLE.  605 

ence  nor  progression  in  the  visible  outward    or  natural  world,   chap.ix. 

•without  the  mutual  and  co-operating  potver  and  influence  of  both    ~ 

Tnale  and  female  ;  so  there  can  be  no  existence,  nor  progression, 

in  the  invisible  and  spiritual,  of  which  the  natural  and  visible  is 

but  a  figure — a  faint   emblem — a  mere  shadow ; — the  natural 

being    transitory ,  the  spiritual  eternal — without  the  union  of 

male  and  female  spirits. 

49.  But,  if  neither  reason  nor  revelation,  nor  matters  of  fact, 
can  convince  the  doubting  Christian,  or  disbeliever,  that  in  the 
"new  creation"  of  Grod,  there  must  be  both  a  Father  spirit  to 
beget,  and  a  Mother  spirit  to  bring  forth,  in  order  to  be  ^^  born 
again,'^  such  must  inevitably  remain  sinners;  for  without  this 
the  power  of  salvation  cannot  be  dispensed.  Such  must  re- 
main in  a  state  of  unhappy  doubt,  until  they  are  willing  to  divest 
themselves  of  the  prejudices  imbibed  from  sectarian  education. 

50.  Then  they  can  see  and  believe  in  the  order  and  consist- 
ency by  which  all  animate  creation  is  upheld;  and  that  by  the 
immutable  and  eternal  laws  of  the  Creator,  man  is  designed  to 
progress  from  impurity  to  purity — from  the  natural  to  the  spir- 
itual— and  from  the  lower  to  the  higher  states  of  existence, 
through  the  operations  of  the  Father  and  Mother  Spirit;  and 
except  a  man  is  disposed  to  "see  and  believe,"  and  to  receive 
this  truth,  the  second  birth  he  will  never  find ;  the  state  of 
increasing  celestial  enjoyments  he  can  never  know. 

51.  It  is  by  no  means  improper  that  ^^  Christian  sin?iers" 
(whether  great  or  small,)  should  look  to  God,  the  only  source  of 
all  good,  for  salvation  and  deliverance  from  sin,  in  the  best 
manner  they  know,  and  according  to  the  best  light  they  may 
have  received.  And  so  it  is  the  duty  and  privilege  of  all,  both 
those  who  seek  deliverance  from  sin,  and  those  who  have  found 
this  deliverance,  to  look  to  one  and  the  same  source  for  the  things 
they  need. 

52.  But  it  is  proper  to  remark,  that  those  who  have  found 
deliverance  from  sin,  who  have  obtained  dominion  over  the  in- 
fluence of  evil,  these  do  not  look  to  G-od  "  as  bei?ig  yet  sinners  ;  " 
but  they  look  to  him  as  affectionate  and  obedient  children  look 
to  a  kind  and  tender  parent,  for  their  spiritual  support  and 
increase  in  goodness. 

53.  In  short,  it  is  only  by  the  revelation  of  God  in  the  soul, 
and  by  the  operations  and  manifestations  of  the  Spirit  through  the 
"  Two  Arwinted  Ones,^^  that  any  can  find  deliverance  from  the 
bondage  of  sin,  and  redemption  from  their  lost  condition.  And 
by  finding  this,  they  will  find  and  experience  the  redeeming  love 
of  a  spiritual  Father,  and  the  fostering  care  of  a  spiritual  Mother. 

54.  Jesi/s  Christ  declared,  "  No  man  cometh  unto  the  Father,  John,  xiv. 
hut  by  r/ze."     And,  '■'■ISo  man  can  come  to  vie  except  the  Father  johnvi.44, 
which  hath  seyit  me  draw  himy     By  the  inward  operations  of 


606  THE    SHARP   SICKLE.  B.  X, 

CHAP.  IX.  t,he  Spirit — tLe  drawings  of  the  Father,  we  become  convinced  of 
sin,  and  of  the  error  of  our  ways.     And  from  the  same  cause,  w(?' 
are  led  to  the  honest  confession  of  every  known  sin  and  pollution  ; 
and  to  the  entire  forsaking  and  total  abandonment  of  the  same 
forever,  as  the  only  fruits  of  true  repentance. 

55.  Thus,  in  obedience  and  conformity  to  these  convictions,  we 
find  salvation,  and  become  enabled  to  follow  the  example  and  to 
walk  daily  in  the  self-denying  footsteps  of  Jesus  Christ,  the 
Redeemer,  and  strictly  to  obey  his  sacred  injunction,  "Follow 
me."  And  by  progressive  steps  we  obtain  the  knowledge  of  a 
spiritual  parentage,  and  consequently  of  the  source  of  our  spiritual 
existence. 

56.  Hence  by  the  same  progressive  steps  of  self-denial  and 
the  daily  cross,  we  are  progressively  divested  of  all  sinister 
views;  of  all  impure  and  selfish  motives,  and  become  a  united 
and  celestial  brotherhood,  whose  vital  living  and  moving  principle, 
is  love  ;  whose  interests,  temporal  and  spiritual,  are  all  one ;  who 
see  "  eye  to  eye  ;  "  who  are  of  "  o?ze  heart  and  of  one  soul ;  "  who 

See  Phil,      ^.ro  '■'■  redeemed  from  among  men;''''  and  whose  '■'■correspondence 
"'•20-  and  conversation  is  In  heaven.'''' 

bl.  And  in  this  state,  we  experience  the  celestial  enjoyment 
of  peace  and  acceptance  with  God  our  Creator,  the  Source  of  all 
light,  the  living  Essence  of  life,  and  the  Fountain  of  all  good. 
Such  is  the  true  condition  of  all  who  are  in  possession  of  the  pure 
Gospel  of  Jesus  Christ. 

58.  Therefore    the    candid   enquirer    after   truth,  the  honest 

seeker  for    salvation,   may  be    confidently   assured,   that    God, 

isa.  xivi.       according  to  his  promise,  has  placed  salvation  in  the  Zion  of  his 

Rev  xii  10    S^'^^y  *^^  likeucss !   that  ^^  Now  is  come  salvation  and  strength, 

Rev.xix.?.   aiid  the  kingdom  of  our  God,  and  the  poicer  of  his  Christ!'''' 

that  the  time  of  the  "marriage  of  the  Lamb"  with  his  Bride, 

has  actually  and  verily  come,  as  promised  I     "  And  the  Spirit  and 

the  Bride  say  Come ;  and  let  him  that  heareth  say.  Come  ;  and  let 

him  that  is  athirst,  come :  and  whosoever  will,  let  him  take   of 

the  water  of  life  freely." 

1-3"  ill '12.        "  ^^^^^  which  ive  have  heard  and  seeii  declare  2ve  unto  you; 
a?id  ive  bear  record;  and  ye  may  know  that  our  record  is  true.'''' 

Benjamin  Seth  Youngs. 

P.  S.  Having  now  had  the  experience  of  sixty  years  in  this 
Testimony,  forty-five  of  them  since  the  original  of  this  volume 
was  written  and  published,  I  have  fully  proved  the  principles 
and  doctrines  declared  in  the  foregoing  pages  of  this  work,  by 
its  eff'ects  in  my  own  soul,  and  in  many  hundreds  of  others, 
to  be  the  testimony  of  the  everlasti?ig  Gospel  of  salvation  and 
peace. 


B.  X,  THE    CONCLUSION.  607 

It  is  truly  the  ''sharp  sickle,''  which  cuts  oflF  souls  from  the    chap.  x. 
evil  propensities  of  a  fallen  nature,  and  gathers  them  into  Christ'' s  Mai  iii.  12. 
garner.     This  I  have  experienced  to  the  full  satisfaction  of  ray 
soul ;  and   many  hundreds,  in   this   day,  can  bear  witness,  that 
they  have  proved  it  to  be  the  power  of  God  unto  salvation. 

And  being  now  in  the  eightieth  year  of  my  age,  and  feeling 
that  my  work  on  earth  is  nearly  finished,  and  having  an  ardent 
desire  for  the  good  of  all  men,  with  the  purest  regard,  and  heart- 
felt interest  for  the  present  and  future  welfare  and  happiness  of 
my  fellow  beings,  I  leave  this  as  my  last  solemn  tcstiviony, 
before  all  men,  in  the  love  and  fear  of  God,  sincerely  praying  and 
hoping  that  it  may  do  good  to  all  such  as  are  honestly  seeking 
to  find  the  way  of  salvation  and  eternal  life. 

B.  S.  Y. 

Note.     Our  brother,  Benjamin  S.  Youngs,  has  since  deceased. 


CHAPTER  X. 
THE  conclusion;  addressed  to  young  believers. 

To  all  who  have  received  the  faith  of  the  Son  of  God,  in  the  pre- 
sent opening  of  the  everlasting  Gospel,  and  in  obedience  thereunto, 
have  confessed  and  forsaken  their  sins,  and  have  separated  them- 
selves from  the  common  course  and  practice  of  this  present  evil 
world,  with  a  full  determination  to  follow  the  Lamb  whitherso- 
ever be  goeth.     We  address  you  in  the  bonds  of  love. 

2.  Brethren  and  sisters,  dearly  beloved  for  the  truth's  sake, 
before  we  close  this  present  work,  we  think  it  expedient,  in  a  few 
words,  to  address  you  in  particular;  sensible  of  the  important 
relation  which  we  bear  towards  you,  as  well  as  of  the  greatness 
of  the  work  into  which  you  are  called,  and  the  effect  which  it 
must  finally  have  upon  all  souls. 

3.  According  to  our  experience,  and  the  gift  of  God  committed 
to  us,  and  the  present  state  of  mankind  to  receive  the  truth,  we 
have  opened  the  most  essential  matters  of  fact  that  have  taken 
place  in  different  ages  of  the  world,  from  the  beginning,  in  relation 
to  the  salvation  and  redemption  of  souls.  And  as  the  way  of  God 
is  in  the  great  deep  of  the  Divine  nature,  whom  no  man  hath  seen 
nor  can  see,  it  is  expected  that  many  things,  in  relation  to  his 
work,  will  appear  dark  and  mysterious  to  all  flesh. 


608  THE    CONCLUSION.  B.  X, 

CHAP.x.  4_  However,  it  has  been  our  aim  to  state  things  agreeable  to 
truth,  and  according  to  that  measure  of  light  and  understanding 
which  we  have  received  from  God,  without  any  design  of  pleasing 
nian :  we  have  therefore  used  great  plainness  of  speech  both  in 
exposing  the  lost  state  of  man,  in  all  ages,  as  sunk  in  the  cor- 
ruptions and  lusts  of  a  carnal  nature,  and  in  opening  the  straight 
and  narrow  way  of  self-denial,  for  both  man  and  woman,  accord- 
ing to  Christ's  first  and  second  appearing. 

5.  We  are  fully  apprised  of  the  infinite  flood  of  objections, 
which  naturally  arise  in  human  nature,  against  those  piercing 
and  very  mortifying  truths,  although  we  have  not  thought  proper 
to  investigate  or  answer  those  objections  so  fully  as  some  may 
wish ;  nor  do  we  suppose  that  they  ever  will  be  fully  answered 
by  paper  and  ink,  or  any  thing  short  of  that  convincing  arrow, 
the  light  and  power  of  GJ-od,  by  which  they  shall  make  their  owJi 
tongtie,  to  fall  upon  the?nselves. 

6.  Whatever  reasonings  the  human  imagination  may  invent, 
they  are  no  more  than  empty  bubbles,  when  compared  to  the 
power  of  God,  which  is  made  known  by  real  facts,  according  to 
the  times  and  seasons  of  his  work.  Therefore  it  is  not  for  us  to 
indulge  a  spirit  of  vain  reasoning,  but  to  believe  what  God  hath 
wrought,  and  by  obedience,  to  reap  the  everlasting  benefit. 

7.  As  the  principles  and  facts  which  we  have  stated  are  plain 
and  simple,  it  requires  nothing  more  than  for  the  mind  to  be 
divested  of  prejudice  and  a  false  education,  to  believe  them  ;  and 
in  truth,  it  is  impossible  for  any  soul  that  is  simply  honest  and 
bent  after  the  truth  and  hears  it,  to  believe  any  thing  else. 

8.  We  have  plainly  testified  the  well  known  and  undeniable 
truth,  that  man,  in  his  natural  state,  is  fallen  from  God  into  the 
nature  of  the  wicked  one;  that  all  mankind  remained  in  that 
fallen  state,  in  a  greater  or  less  degree,  until  Christ  in  the 
Saviour  appeared ;  that  he  took  that  nature  and  crucified  it,  as 
an  example  to  all  souls;  and  that  as  many  as  took  up  the  same 
cross,  and  followed  him  in  that  day,  were  a  kind  of  first-fruits  of 
his  creatures. 

9.  We  have  also  testified  that  there  was  a  falling  away,  that 
antichrist  reigned,  and  that  no  true  Church,  nor  the  perfect  way 
of  God,  was  known  on  the  earth,  for  many  ages ;  but  that,  accord- 
ing to  the  testimony  of  all  the  true  witnesses,  it  was  to  be 
opened  in  the  latter  day.  Accordingly,  we  have  plainly  stated 
how,  and  where,  and  when,  the  perfect  way  of  God  was  opened 
the  second  time;  and  what  those  souls  have  actually  obtained 
who  have  come  into  it. 

10.  These  things,  dearly  beloved,  are  not  cunningly  devised 
fables,  nor  matters  of  mere  speculation,  as  you  yourselves  also 
know ;  but  they  are  the  most  important  facts  that  ever  were  ex- 
hibited on  earth.     And  we  can  confidently  say,  that  as  universally 


B.  X.  THE    CONCLUSION.  609 

as  Jew  and  Gentile  were  convinced  of  sin,  so  universally  they    chap,  x. 
all   expected   a    Saviour;    and    as    extensive    as    their    expect- 
ations   were,    so    extensive    has    the    news    circulated    through 
the  earth,  that  Jesus  was  the  person  ordained  of  God  to  that 
office. 

11.  And  again:  As  extensively  as  the  name  of  Christ  Jesus 
hath  spread  through  the  earth,  and  souls  have  been  awakened  to 
a  deeper  sense  of  their  loss,  so  universally  hath  the  second  appear- 
ing of  Christ  been  expected;  and  to  the  same  extent  shall  it  be 
known,  that  through  the  blessed  Mother  of  our  redemption,  the 
glory  and  perfection  of  his  Divine  nature  hath  been  revealed 
for  salvation,  unto  the  ends  of  the  earth,  in  these  latter 
days. 

12.  It  would  doubtless  have  been  very  gratifying  to  the 
idolatrous  kingdom  of  antichrist,  had  the  biography  of  Jesus 
of  Nazareth  been  as  fully  and  clearly  stated  as  that  of  Gen- 
eral Washington,  or  some  of  the  great  and  noble  ones  of  the 
earth. 

13.  Could  they  have  ascertained  the  precise  time  of  his  birth; 
the  name  of  the  inn-keeper  in  whose  stable  he  was  born ;  how 
many  shepherds,  and  what  their  names  were,  who  found  him  and 
his  mother;  to  what  size  he  grew,  and  what  was  his  shape  and 
color ;  such  frivolous  circumstances  would  have  feasted  their 
refined  taste,  while  the  main  subject  of  his  mission  was  wholly 
disregarded. 

14.  But  whatever  curious  minds  were  in  search  after,  certain 
it  is,  the  true  believer  gloried  only  in  his  having  found  the 
Messiah;  and  it  was  immaterial  to  such  how  he  came,  seeing 
this  was  he  of  whom  Moses  and  the  Prophets  did  write.  8o  in 
regard  to  his  second  appearing,  a  thousand  curious  enquiries  may 
be  raised,  relating  to  temporal  circumstances,  which  are  mere 
bubbles  of  vanity  to  souls  who  are  groaning  under  the  bondage 
of  sin,  and  earnestly  longing  for  redemption. 

15.  The  first  in  America  who  received  the  testimony  of  the 
Gospel,  were  satisfied  that  it  was  the  truth  of  God  against  all  sin, 
and  that  in  faithful  obedience  thereunto,  they  should  fina  that 
salvation  and  deliverance  from  the  power  of  sin,  for  which  they 
sincerely  panted.  And  being  made  partakers  of  the  glorious 
liberty  of  the  sons  of  God,  it  was  a  matter  of  no  importance 
with  them  from  whence  the  means  of  their  deliverance  came, 
whether  from  a  stable  in  Bethlehem,  or  from  Toad-lane  in 
Manchester. 

16.  Nor  could  any  circumstance,  demeaning  to  the  pride  of 
man,  be  construed  in  any  other  light,  than  as  an  evidence  that 
God  had  chosen  things  that  are  despised,  to  bring  to  naught 
things  that  are  highly  esteemed  among  men,  that  no  Jiesh  should 
glory  zji  his  presence. 


610  THE    CONCLUSION.  B,  X. 

CHAP.  X.  17_  It  yfjxs  sufficient,  that  the  testimony  of  God  had  reached 
them,  and  that  the  requirement  of  God  was  plainly  made  known, 
and  all  they  had  to  do  was  to  improve  their  privilege,  and 
be  thankful  that  they  were  counted  worthy  to  receive  the 
word  of  God,  through  whatever  medium  he  was  pleased  to 
bestow  it. 

18.  This  they  have  done  by  a  patient  continuance  in  well- 
doing, amidst  false  and  slanderous  reports,  amidst  scoffings,  rail- 
ings, buifetings,  stripes,  and  imprisonments.  And  thus,  by 
the  overcoming  spirit  and  power  of  the  Gospel,  they  have 
transmitted  unto  you  the  testimony  of  Christ,  pure  and  unde- 
filed. 

19.  And  by  no  higher  argument  will  you  ever  be  able  to  vin- 
dicate the  past,  or  recommend  the  present  work  of  God,  than  by 
the  innocence  of  your  lives  and  the  purity  of  your  morals  ;  while, 
by  the  present  gift  and  power  of  God,  your  only  guardian,  you 
grow  up  into  the  Divine  nature,  resisting  and  overcoming  all 
'■'■Jleshly  lusts  which  war  against  the  soul ;  having  your  conversa- 
tion honest ;  that  whereas  they  speak  evil  against  you  as  evil 
doers,  they  may,  by  your  good  works  which  they  behold,  glorify 

iPet.ii  15  ^°^  ^^^  ^^^^  *^^y  ^^  visitation.  For  so  is  the  will  of  God,  that 
with  well-doing  ye  may  put  to  silence  the  ignorance  of  foolish 
men." 

20.  The  false  spirit  of  antichrist  may  yet  continue,  for  a  sea- 
son, to  slander  and  misrepresent  all  you  do  and  say.  A  time- 
serving priesthood,  who  neither  know  what  they  say,  nor  whereof 
they  ajfirm,  may  palm  upon  you  the  character  of  deceivers, 
wolves  in  sheep's  clothing,  and  gather  up  and  circulate  every 
lying  report  against  you.  Or,  seeing  the  hope  of  their  gain 
cut  off,  they  may,  through  envy,  stir  up  lewd  fellows  of  the 
laser  sort,  to  abuse  your  persons  or  property,  as  they  have  often 
done. 

21.  But,  if  they  have  persecuted  me.  (said  Jesus,)  they  will 
also  persecute  you.  And  if  they  have  called  the  master  of  the 
house  Beelzebub,  how  imich  more  they  of  Ins  household.  CCT"  The 
true  followers  of  Christ  never  persecuted  any :  Therefore,  by 
their  fruits  ye  shall  hnoio  them. 

22.  But  whatever  subtle  argument  or  false  accusation  may  be 
brought  against  the  faith  or  practice  of  the  followers  of  Christ  in 
this  day,  no  supposable  or  imaginary  future  event  can  be  any 
rule  for  our  present  conduct ;  but  the  certain  will  of  God  we  are 
to  do,  as  revealed  to  us,  and  to  submit  the  event  to  the  Disposer 
of  all  things  ;  knowing  of  a  certainty  that  those  who  are  without 
as  well  as  those  who  are  within,  must,  sooner  or  later,  pass 
through  the  same  equitable  judgment. 

23.  Therefore  we  are  in  nowise  bound  to  answer  the  incon- 
sistent query,   "  Wlcat  U'ould.    become  of  the  ivorld,    if  all  the 


B.  X.  THE    CONCLUSION.  611 

human  race  were  to  live  as  you  do  ?"  With  as  much  propriety  chap,  x. 
we  might  ask,  What  would  have  become  of  beasts  and  men,  if 
Noah  had  disobeyed  God,  and  lived  like  the  rest  of  the  world  ? 
Or  what  would  have  become  of  Jesus,  and  the  millions  who  have 
been  taught  to  follow  his  example,  if  Joseph  and  Mary,  through 
disobedience,  had  refused  to  fly  from  the  persecuting  cruelty  of 
Herod  ? 

24.  And  with  equal  propriety  we  might  ask,  wkat  ivould  have 
become  of  the  ivorld,  had  all  followed  the  teaching  and  example 
of  the  Saviour,  in  his^?-s^  appeari?ig,  and,  with  him,  lived  lives 
of  virgin  purity  ?  A  thousand  such  questions  might  be  asked ; 
but  it  is  not  a  question  of  so  much  concern  to  the  people  of  Grod, 
what  will  become  of  the  world,  as  it  is  to  know  their  Lord's  will, 
and    do  it,  and  thereby  to  flee  from  iheroraih  to  come. 

25.  Thousands  and  millions  may  be  butchered,  nation  may  be 
destroyed  by  nation,  and  the  earth  may  be  involved  in  blood  and 
calamity,  and  nothing  said  about  the  danger  or  wickedness  of 
such  an  example,  nor  any  concern  expressed  about  the  world's 
coming  to  an  end. 

26.  But,  no  sooner  do  souls  confess  and  forsake  their  sins, 
and  set  out  to  follow  the  example  of  Christ  Jesus,  than 
the  hue  and  cry  is  raised,  The  world  v;ill  come  to  an 
end  I  As  if  man  was  a  mere  lump  of  flesh  and  blood,  created 
for  no  higher  end  than  to  live  after  the  flesh,  in  the  gratification 
of  their  lusts,  and  to  destroy  one  another. 

27.  Still  more  inconsistent  is  the  query  of  the  vain  anti- 
ehristian,  "  If  all  were  to  cease  from  the  loorks  of  the  flesh,  hoio 
uould  the  Church  he  supplied,  or  what  would  God  do  for 
preachers  and  saints  to  worship  and  praise  himV'  For  it  is  0 
abundantly  manifest,  that  those  who  live  after  the  flesh  cannot 
please  God,  and  that  it  was  expressly  for  the  purpose  of  raising 

up  a  people  to  serve  God,  that  Christ  came  and  set  the  example 
of  crucifying  the  flesh,  with  its  afl'ections  and  lusts. 

28.  In  answer  to  this  spirit  of  caviling  in  the  Jews,  it  was 
testified  that  God  is  able  of  these  stones  to  raise  up  children 
unto  Abraham.  Christ  Jesus  came  to  seek  and  to  save  that 
which  was  lost ;  and  not  to  raise  up  another  generation  of  lost 
beings,  neither  is  it  any  more  the  work  of  his  followers  than 
his. 

29.  Therefore  the  true  ministers  of  Christ  and  worshippers  of 
God,  being  born  of  the  Spirit,  are  not  debtors  to  the  fl.esh  to  live 
after  the  flesh,  in  any  of  its  gratifications;  but  are  those  who  live 
the  heavenly  life,  by  the  power  and  energy  of  the  Holy  Spirit 
which  is  in  them,  and  the  resurrection  from  the  dead ;  being 
redeemed  from  men,  even  from  the  corrupt  nature  of  man,  "  and 
are  not  defiled  with  icomen;  for  they  are  virgins,  without  fault 
before  the  throne  of  God." 


Rev.  xiv.  4. 


612  THE    CONCLUSION.  B.  X. 

CHAP.  X.  3Q_  The  last  blind  argument,  to  foster  and  soothe  the  flesh,  is 
the  doctrine  of  a  final  resurrection  of  all  those  human  bodies 
that  have  mingled  with  the  common  elements  of  the  globe, 
through  all  ages,  since  the  first  man.  But  if  there  were  no  other 
argument  to  confute  such  an  absurd  doctrine,  its  own  inconsist- 
ency might  be  fully  sufiicient  to  render  it  contemptible  in  the 
eyes  of  every  wise  man. 

31.  From  such  unreasonable,  unscriptural,  and  senseless  super- 
stition, God  has  in  mercy  delivered  you:  whereas  it  was  but  a 
few  years  ago,  that  the  altar  of  superstition  was  reeking  with 
the  blood  of  the  innocent  and  virtuous,  who  dared  to  hope 
for  that  better  resurrection,  of  which  you  are  the  living  wit- 
nesses. 

32.  What  millions,  from  sequestered  valleys  and  desolate 
mountains,  from  lonely  cottages  and  silent  groves,  from  torture 
rooms,  and  racks,  and  devouring  fiames,  have  looked,  and  wept, 
and  prayed,  towards  this  latter  day  of  liberty  and  peace  !  How 
have  they  talked  of  the  rights  of  man,  and  labored  to  describe 
in  words  what  your  eyes  behold,  and  your  souls  daily  enjoy, 
namely,  the  blessings  of  peace  and  salvation,  in  a  land  sacred  to 
freedom  ! 

33.  Then,  how  unspeakably  great  is  your  privilege,  seeing  the 
eyes  of  all  who  have  ever  suffered  in  the  cause  of  virtue,  have 
earnestly  looked  towards  the  privileges  you  enjoy,  and  have 
justly  expected,  with  you,  to  receive  the  crown  of  eternal  glory, 
and  with  you  to  drink  of  the  river  of  the  water  of  life. 

34.  And  from  whence  have  flowed  those  l)lessings,  both  civil 
and  sacred,  which  you  enjoy,  but  from  Almighty  Grod,  the  wise 
Disposer  of  all  events  ;  by  whose  providence  you  are  placed,  not 
only  under  the  American  Eagle,  the  brightest  ensign  of  civil 
and  religious  liberty  ever  raised  on  the  earth  since  the  fall  of 
man,  but  under  the  sunshine  of  the  everlasting  Gospel,  the  only 
object  of  real  and  abiding  happiness. 

35.  Therefore,  while  you,  with  others,  enjoy  your  just  and 
natural  rights,  those  wholesome  laws  of  freedom  will  ever  be 
respected  by  every  true  Believer  ;  and  much  more  that  sacred  and 
eternal  law  of  the  Spirit  of  life,  in  Christ's  second  appearing,  by 
which  you  are  freed  from  the  dominion  of  sin,  and  made  par- 
takers of  that  knowledge  and  virtue,  which  will  eventually  be- 
come the  desire  of  all  the  nations  of  the  earth. 

36.  Unshackled  by  superstition,  unbiassed  by  the  terrors  of 
tyranny,  and  redeemed  from  false  systems,  and  the  reigning 
power  of  iniquity,  by  which  your  souls  were  held  in  bondage, 
you  stand  free  to  judge  between  truth  and  error,  light  and  dark- 
ness, good  and  evil,  and  to  choose  that  which  you,  as  a  free  and 
chosen  people,  deliberately  judge  to  be  productive  of  the  greatest 
present  and  eternal  good. 


B.  X.  COMPEND.  613 

37.  And  being  the  seed  of  the  ivoman,  cliosen  of  God  to  bruise 
(or  rather  crush)  the  serpent's  head,  to  keep  the  commandments 
of  God,  and  maintain  the  testimony  of  Jesus,  it  is  your  inesti- 
mable privilege  to  follow  the  example  of  those  through  whom 
you  have  been  begotten  into  the  enduring  substance  of  eternal  life. 
And  being  called  and  chosen,  be  ye  faithful  to  prove  that  you  are 
not  bastards,  but  sons  and  daughters,  just  and  rightful  heirs  to 
the  promised  inheritance,  through  whom  all  the  families  of 
the  earth  shall  be  blessed,  in  turning  every  one  from  his 
iniquity. 

38.  Finally,  Brethren  and  Sisters, /arezreZZ.  Be  wise,  be  per- 
fect, be  of  good  comfort,  be  of  one  mind  ;  keep  the  gift  of  God, 
and  the  gift  of  God  will  keep  you.  Live  in  peace ;  and  the  God 
of  love  and  peace  will  be  with  you,  and  establish  you  unshaken, 
and  immovable,  in  his  kingdom  of  righteousness  and  eternal 
truth. — AiiEN. 


A  brief  Compend  of  the  Practical  Principles  by  which  the 
Society  is  guided  in  all  its  institutions. 


1st.  Purity  in  mind  and  body,  including  a  virgin  life,  as  ex- 
emplified and  inculcated  by  Jesus  Christ,  as  the  '^ay  that  leads 
to  God.    "  Blessed  are  the  pure  in  heart ;  for  they  shall  see  God." 

2d.  Honesty  and  integrity  in  all  their  words  and  dealings ; 
according  to  the  precept  of  the  Saviour,  "As  ye  would  that  men 
should  do  to  you,  do  ye  even  so  to  them." 

3d.  Humanity  and  ki?id7iess  to  both  friend  and  foe.  "  Charity 
never  faileth."  "Love  is  the  fulfilling  of  the  law."  "Over- 
come evil  with  good."  This  rule  comprehends  the  proper  con- 
duct towards  all  the  animal  creation. 

4th.  To  be  ^^  diligent  in  business  serving  the  Lord."  All 
labor  with  their  hands,  according  to  their  strength  and  abilities ; 
all  are  industrious,  but  not  slavish.  "Idleness  is  the  parent  of 
want." 

5tk.  To  use  prudence,  economy,  temperance  and  frugality, 
but  not  parsimony ;  agreeable  to  the  Apostolic  injunction,  "  Let 
your  moderation  be  known  to  all." 


G14  COMPEND.  B.  X. 

6th.  To  keep  dear  of  debt.  "  Owe  no  man  any  thing  but 
love  and  good  will." 

7th.  The  suitable  education  of  children,  in  scriptural  and 
other  useful  knowledge  and  science,  Their  schools  are  acknow- 
ledged, by  the  District  Superintendents,  to  be  at  least  equal  to 
any  country  schools  in  the  states  where  they  are  located. 

8th.  A  united  interest  in  all  things  is  their  general  order; 
but  none  are  required  to  come  into  it,  except  as  a  matter  of  free 
choice ;  for  this  order  is  not  a  principle ;  but  is  the  result  of 
mutual  love  and  unity  of  spirits ;  and  cannot  be  supported  where 
the  selfish  relations  of  husband,  wife,  and  children  exist.  This 
order  is  the  greatest  and  clearest  demonstration  of  practical  love. 
"  By  this  shall  all  men  know  that  ye  are  my  disciples,  if  ye  have 
love  one  to  another." 

9th.  Suitable  employment  and  exercises  to  be  provided  for  all, 
according  to  their  genius  and  circumstances.  Their  general 
employments  are  agriculture,  horticulture,  and  useful  mechanical 
arts.     Thus  all  may  be  busy,  peaceable,  and  happy. 

10th.  All  are  suitably  provided  for,  in  health,  sickness,  and 
old  age;  all  being  equally  of  the  one  "household  of  faith." 
And,  from  a  comparison  of  statistics,  it  is  evident  that,  on  an 
average,  the  health  and  longevity  of  the  members  fully  equal 
that  of  the  individuals  of  any  community  of  which  we  have  any 
account. 

Indeed,  to  sum  it  all  up,  to  seek  and  practice  every  virtue, 
without  superstition,  is  the  leading  tenet  of  their  profession. 
"  Add  to  your  faith,  virtue,"  &c. 


APPENDIX. 


A  BRIEF  HISTORY  OF  THE  RISE  AND  PROGRESS  OF  THE 
UNITED  SOCIETY. 


In  order  to  have  a  just  view  of  the  preceding  work,  it  should 

be  understood  that,  from  the  beginning,  all  the  works  of  God, 

have  been  progressive,  growing  into  higher  and  higher  degrees 

and  orders,  of  maturity  and  perfection.     But  the  Divine  sphere  of 

orders  and  perfections  was  never  brought  to  light,  until  revealed  See  i  Cor. 

by  the  pure  Spirit  of  Christ,  in  his  first  and  second  appearing.       ^  ^^" 

2.  During  the  many  ages  of  antichristian  darkness,  when  the 
rights  and  consciences  of  the  human  race  were  bound  in  the 
fetters  of  ecclesiastical  bigotry,  and  the  chains  of  tyrannical  and 
arbitrary  power. 

3.  Faithful  witnesses,  chosen  and  appointed  of  God,  had  from 
age  to  age,  borne  testimony  against  this  beastly  and  bloody  power 
of  antichrist,  millions  of  whom  had  fallen  victims  to  his  cruelty ; 
but,  under  the  invisible  and  restraining  power  of  Christ,  this 
beastly  influence  began  to  be  cut  oif  at  the  time  appointed. 

4.  The  people  called  Quakers  were  the  last,  who  were  perse- 
cuted unto  death,  for  the  testimony  which  they  held;  but,  as  the 
work  among  them  never  advanced  to  a  separation  between  the 
kingdom  of  Christ  and  the  kingdom  of  this  world,  hence  in  pro- 
cess of  time,  distrusting  the  providence  of  God,  and  petitioning 
the  same  antichristian  power  for  toleration  and  protection,  and 
taking  part  in  the  wordly  government  under  the  dominion  of 
antichrist,  they  gained  an  honorable  standing  in  the  world,  but 
lost  that  degree  of  the  light  and  power  of  God,  in  which  they  had 
at  first  stood  for  a  time. 

5.  Soon  after  this,  the  spirit  of  prophecy  appeared  in  those 
called  French  prophets,  attended  with  the  most  convincing 
evidences  of  Divine  power;  but  these  extraordinary  appearances 
were  not  of  long  continuance. 

6.  However,  a  few  of  those  French  prophets  came  over  to 
England  about  the  year  1706,  and  opened  their  testimony  in  and 
about  London,  which  was  a  means  of  great  awakening,  and  num- 
bers received  their  spirit,  which  continued  to  operate,  in  a  greater 
or  less  degree,  until  its  principal  efi"ect  was  produced  in  a  small 
body  of  people,  who  were  gathered  into  a  society,  under  the 


616  APPENDIX. 

special  ministry  of  James  and  Jane  Wardley,  among  whom  was 
a  particular  work  of  preparation  for  the  true  and  real  manifesta- 
tion of  Christ.  This  work  began  in  Bolton  and  Manchester,  in 
the  county  of  hancashire,  in  England,  about  the  year  1747. 

II.  1.  James  Wardley,  a  tailor  by  trade,  and  Ja7ie  his  wife, 
who  wrought  at  the  same  occupation,  had  belonged  to  the  society 
of  people  called  Quakers  ;  but,  receiving  the  spirit  of  the  French 
prophets,  and  a  further  degree  of  light  and  power,  by  which  they 
were  separated  from  that  community,  they  continued  for  several 
years,  disconnected  from  every  denomination.  During  this  time, 
their  testimony,  according  to  what  they  saw  by  vision,  and  reve- 
lation from  Grod,  was.  That  the  second  appearing  of  Christ  teas 
at  hand,  and  that  the  Church  xvas  rising  in  her  full  and  trans- 
cendant  glory,  which  would  effect  the  final  downfall  of  ardichrist. 

2.  From  Bolton  they  removed  to  Manchester,  and  lived  for  a 
number  of  years  in  Caiion  Street,  with  Johii  Townley,  who  was 
by  trade  a  bricklayer;  and  possessed  considerable  property. 
Here  the  number  of  persons  forming  their  society,  was  about 
thirty. 

3.  James  and  Jane  Wardley,  as  well  as  most  of  the  society, 
were  in  low  temporal  circumstances ;  but  as  John  Townley  was 
wealthy,  he  contributed  liberally  to  the  support  of  such  of  the 
society  as  were  needy ;  on  which  account  he  sustained  much  in- 
jury in  his  property,  by  persecutors.  The  meetings  of  the  society 
were  held  both  at  Manchester  and  Bolton,  (which  were  twelve 
miles  apart,)  but  more  generally  at  Ma?ichester. 

III.  1.  Johfi  Toionley  had  a  measure  of  faith  in  the  testimony 
of  Ja^nes  and  Ja7ie  Wardley  ;  his  wife  was  a  member  of  the  society, 
and  had  great  power  of  God,  and  the  gift  of  prophecy.  Joh^i 
Hocknell  was  her  natural  brother;  he  lived  in  Cheshire, 
twenty-four  miles  from  Manchester.  According  to  the  ac- 
count of  his  daughter,  Mary  Hochiell,  he,  having  separated 
from  the  Church  of  England,  had  joined  the  Methodist  society, 
and  had  stated  meetings  at  his  house ;  till  visiting  the  society 
at  Manchester  several  times,  and  afterwards  being  visited  by 
James  Wardley,  about  the  year  1766,  he  received  faith  in  his 
testimony. 

2.  And,  being  very  zealous  for  the  cause,  and  a  wealthy  man, 
a  number  of  poor  members  of  the  society  were  gathered  and  sup- 
ported at  his  house,  which,  at  first  displeased  Hannah  his  wife, 
and  her  natural  relations,  (the  Dickins  family,)  who  were  wealthy 
and  high-spirited  people ;  whereupon  three  of  her  brothers,  with 
the  assistance  of  a  magistrate,  had  Johji  put  into  prison  at  Middle- 
wich,  four  miles  from  his  own  house.  He  was  tried  and  released. 
Soon  after,  Hannah  became  a  member  of  the  society,  and  con- 
tinued through  all  the  increase  of  the  work,  till  she  departed  this 
life  (in  America)  sound  in  the  faith  of  the  Gospel,  A.  D.  1797. 


APPENDIX. 


617 


IV.  1.  About  this  time,  [1706,]  and  onward,  the  Believers 
frequently  held  meetings  at  Jolui  PartingLori's,  in  Mayor-town, 
as  they  passed  and  repassed  from  Mcmchesie?-  to  John  Hock- 
nelVs.  The  manner  of  public  devotion  practised  by  the  society, 
while  under  the  ministry  of  Jane  and  James  Wardley,  was,  in 
divers  operations  of  the  Spirit  and  power  of  God,  according  as 
they  were  moved  from  time  to  time. 

2.  Sometimes,  after  assembling  together,  and  sitting  a  while 
in  silent  meditation,  they  were  taken  with  a  mighty  trembling, 
under  which  they  would  express  the  indignation  of  God  against 
all  sin.  At  other  times,  they  were  afiected,  under  the  power  of 
God,  with  a  mighty  shaking ;  and  were  occasionally  exercised  in 
singing,  shouting,  or  walking  the  floor,  under  the  influence  of 
spiritual  signs,  swiftly  passing  and  repassing  each  other,  like 
clouds  agitated  by  a  mighty  wind. 

3.  From  these  strange  exercises  the  people  received  the  name 
of  Shakers,  and  by  some  were  called  Shaking  Quakers ;  but, 
from  the  time  of  James  Wardley's  ministration  to  the  present 
day,  they  have  been  most  generally  known  and  distinguished  by 
the  name  of  Shakers.  But  their  being  led  into  shaking  by  the 
power  of  God,  is  an  evident  sign,  to  discerning  minds,  of  the 
Divine  nature  of  the  work. 

y.  1.  The  work  which  God  promised  to  accomplish  in  the 
latter  day  was  eminently  marked  out  by  the  Prophets,  to  be  a 
work  of  shaking;  and  hence  the  name  was  very  properly 
applied  to  the  people,  who  were  both  the  subjects  and  instruments 
of  the  work  of  God  in  the  latter  day. 

2.  Thus  the  Lord  promised  that  he  would  shake  the  earth  with   Lowth's 
terror ;  that  "  in  that  day  there  should  be  a  great  shaking  in  translation 
the  land  of  Israel;  "  that  he  would  '■'shake  the  heavens  and  the   19,21. 
earth  ;  "  that  he  would  "  shake  all  nations,  and  the  Desire  of  all  ■^^^''.'^''iq 

'  '  ■/  XXXVlll.   lUj 

nations  should  come.'      And,  according  to  the  Apostle,  that  "■yet  20. 
once  more,  he  would  shake,  not  the  earth  only,  but  also  heaven ;  jo^'i^ui  le. 
signifying  the  removing   of  things  that  are  shaken,  as  of  things  Ha<?.  ii.  6, 
that  are  made,  that  those  things  which  cannot  hQ  shaken  may  rieb.  xii. 
remain,"  ^*'- 

3.  All  these  prophecies  particularly  alluded  to  the  latter  day, 
and  now,  in  reality,  begin  to  be  fulfilled ;  of  which  the  name 
itself  was  a  striking  evidence ;  but  much  more  the  nature  and 
operations  of  the  work.  Therefore  it  was,  that  the  present  work 
of  God  began  in  shaking,  both  as  a  preparatory,  and  an  increas- 
ing work,  for  the  full  and  final  manifestation  of  Christ.  And 
this  particular  operation  was  a  significant  token  that  God  was 
about  to  shake  to  the  foundation,  and  utterly  ruin  all  the  cor- 
rupt systems  of  men,  and  their  false  notions  of  the  work  of  God, 
and  of  the  use  and  end  of  his  creatures. 

4.  The  effects  of  Christ's  first  appearing,  were  far  from  fulfill- 

40 


618  APPENDIX. 

infi  those  promises  in  their  fall  extent ;  for  in  reality,  that  heaven 
which  was  to  be  shaken,  had  not  yet  been  built ;  neither  did  the 
appearing  of  Christ,  in  the  form  of  a  man  fulfill  the  desire  of 
all  nationa.  But  a  second  appearing  was  to  be  manifested  in 
woman,  which  completed  the  desire  of  all  nations,  by  the 
revelation  of  the  Mother  Spirit  in  Christ,  an  emanation  from  the 
eternal  Mother. 

5.  For,  as  in  the  natural  order  of  man,  the  desire  of  all  nations, 
which  is  glory  and  perpetuity,  is  completed  by  the  female;  so 
also,  it  is  in  the  spiritual  order  of  Christ ;  the  desire  of  all 
nations  for  glory  and  immortality  can  only  be  completed  by  the 
female.  But,  though  all  nations  have  looked  for  the  Messiah, 
or  divine  teacher,  to  fulfill  their  highest  hopes  of  happiness, 
yet  their  ideas  of  the  Messiah,  or  Christ's  final  coming, 
„    ^  „        and    the    nature    of    his    work    are    erroneous,    because    only 

See  1  Cor.  ,  •' 

ii.  14.  natural. 

VI.  1.  These  various  operations  continued,  with  a  gradual 
increase  of  light  and  power,  until  the  year  1770,  when  the  pre- 
sent testimony  of  salvation  and  eternal  life  was  fully  opened, 
according  to  the  special  gift  and  revelation  of  God,  through  Ann 
Lee,  who,  at  that  time,  was  received  by  the  society  as  their 
spiritual  Mother;  of  whom  it  may  be  sufiicient,  here,  to  state 
the  following  particulars  : 

2.  According  to  her  natural  genealogy,  she  was  of  the  Ejig- 
lish  nation  ;  born  February  29tb,  in  the  year  1736,  in  the  town 
of  Manchester,  where  she  was  also  brought  up.  Her  natural 
father,  John  Lee,  lived  in  Toad-lane,  in  Manchester,  and  was 
a  blacksmith  by  trade,  with  whom  she  lived  until  she  embarked 
for  America.  By  occupation,  she  was  a  cutter  of  hatters'  fur. 
She  was  also  employed  as  a  cook  in  the  Manchester  Infirmary. 
By  these  means  she  was  inured  to  habits  of  industry,  and  was 
very  frugal  and  economical.  She  had  five  natural  brothers,  viz: 
Joseph,  James,  Daniel,  William,  and  George,  also  two  sisters, 
Mary  and  Nancy. 

3.  From  her  childhood,  she  had  great  light  and  conviction  of 
the  sinfulness  and  depravity  of  human  nature,  which  she  often 
made  known  to  her  parents,  entreating  that  counsel  and  protec- 
tion by  which  she  might  be  preserved  from  sin.  But  not  having 
attained  that  knowledge  of  God  which  she  early  desired,  nor 
having  any  to  strengthen  or  protect  her,  in  the  pursuit  of  that 
true  holiness  which  she  sought,  she  grew  up  in  the  same  fallen 
nature  with  the  rest  of  mankind,  and  being  prevailed  upon  by 
the  earnest  solicitations  of  her  relations  and  acquaintances,  she 
yielded  reluctantly,  was  married,  and  had  four  children,  all  of 
whom  died  in  infancy.  Her  husband,  Abraham  Stanley,  was 
also  a  blacksmith,  and  lived  with  her  at  her  father's  house,  while 
he  remained  in  England. 


APPENDIX.  619 

VII.  1.  About  the  year  1758,  she  became  a  subject  of  the 
work  that  was  under  the  ministration  of  James  and  Jane  Ward- 
leij,  and  joined  herself  to  that  society,  who  then  were  called 
Shakers.  The  people  of  that  society  were  known  to  be  of  blame- 
less deportment,  remarkable  for  the  clearness  of  their  testimony 
against  sin,  the  strictness  of  their  moral  discipline,  and  the  inno- 
cence and  purity  of  their  lives  and  manners. 

2.  As  their  light  extended  to  the  confession  of  every  known 
sin,  and  to  the  taking  up  of  a  cross  against  every  thing  which 
they  knew  to  be  evil,  hence  they  were  endowed  with  great 
power,  by  which  Ann  found  that  protection,  which,  for  the  time 
then  present,  was  answerable  to  her  faith  ;  and  in  all  things  she 
conformed  to  the  rules  of  discipline  in  the  society,  and  was  ba]i- 
tized  into  the  same  spirit;  and,  by  her  perfect  obedience  to  all 
that  she  was  taught,  she  attained  to  the  full  knowledge  and  ex- 
perience of  those  who  stood  in  the  foremost  light. 

3.  As  the  only  distinction  among  the  members  of  the  society 
was  formed  according  to  the  different  degrees  of  spiritual  light 
and  power  known  and  felt  in  each,  respectively,  and  as  it  was 
the  faith  of  the  society  not  to  rest  short  of  complete  salvation 
from  all  sin;  therefore,  those  who  received  the  greatest  light  and 
power  of  Grod,  were  acknowledged  as  the  lead ;  that  is,  the 
greatest  light  of  Grod,  in  whomsover  it  was  made  manifest,  was 
acknowledged,  and  followed  as  the  lead,  without  respect  to 
persons. 

VIII.  1.  When  Ann,  by  her  perfect  obedience,  had  attained 
to  all  that  was  made  manifest  in  the  leading  characters  of  the 
society,  still  finding  in  herself  the  seed,  or  remains  of  human 
depravity,  and  a  lack  of  the  Divine  nature,  which  is  eternal  life 
abiding  in  the  soul,  she  did  not  rest  satisfied  in  that  state,  but 
labored  in  continual  watchings  and  fastings,  in  tears  and  incessant 
cries  to  God,  day  and  night,  for  deliverance.  And,  under  the  most 
severe  tribulation,  and  violent  temptations,  as  great  as  she  was 
able  to  resist  and  endure,  such  was,  frequently,  her  extreme 
agony  of  sot;l,  that  blood  would  issue  through  the  pores  of  her 
skin. 

2.  By  such  deep  mortification  and  suffering,  her  flesh  wasted 
away,  and  she  became  like  a  skeleton,  wholly  incapable  of 
helping  herself;  and  was  fed  and  nourished  like  an  infant, 
although,  naturally,  free  from  bodily  infirmities,  and  a  person 
of  a  strong  and  sound  constitution,  and  invincible  fortitude  of 
mind. 

IX.  1.  In  this  manner  she  was  more  or  less  exercised  in 
soul  and  body  for  about  nine  years,  during  which  period  the  way 
of  Grod,  and  the  nature  of  his  work,  were  gradually  opened  from 
one  thing  to  another,  and  the  light  and  understanding  which  she 
received,  was  gradually  communicated  to  the  society,  until  she 


G20  APPENDIX. 

received  that  manifestation  of  Grod  by  whicli  the  man  of  sin  was 
revealed,  and  through  which  she  discovered  the  transgression  of 
the  fimt  100 /nan — the  root  and  foundation  cause  of  human 
depravity,  whence  all  mankind  were  lost  and  separated  from  God  ; 
and  by  special  and  immediate  revelation,  she  received  the  Testi- 
mony of  God  against  the  whole  corruption  of  man,  in  its  root 
and  every  branch  ;  which  is  properly,  the  testimo7iy  against 
the  flesh  ;  or  the  testimony  against  all  sin. 

2.  This  testimony,  in  its  fulness,  she  received  in  open  vision 
from  the  Lord  Jesus  Christ,  who  appeared  plainly,  and  clearly 
revealed  the  true  nature  and  work  of  the  everlasting  Gospel  of 
salvation  to  her.  This  was  while  she  was  in  the  public  prison, 
where  she  was  put  by  the  malice  of  her  enemies,  through  false 
accusation,  because  of  the  searching  light  and  increasing  power 
manifest  through  her.  Thus  she  received  her  mission  by  the 
heaveanly  dove,  or  Divine  Anointing  Spirit  of  Christ  in  the 
order  of  the  female.  Her  testimony  was  how  increased  in  such 
mighty  power  of  God,  attended  with  the  word  of  prophecy, 
and  such  energy  of  the  Spirit,  as  penetrated  into  the  secrets  of 
the  heart,  and  was  irresistible,  especially  to  those  with  whom  she 
was  united. 

3.  And,  from  the  light  and  power  of  God,  which  attended  her 
ministry,  and  the  certain  power  of  salvation  transmitted  to  those 
who  received  her  testimony,  she  was  received  and  acknowledged 
as  theyi?-s^  Mother,  or  spiritual  Parent  in  the  line  of  the  female, 
and  the  second  Heir  in  the  covenant  of  life,  according  to  the  pre- 
sent display  of  the  Gospel.  Hence,  among  Believers,  she  has 
been  distingushed  by  no  other  name  or  title  than  that  of  Mother, 
from  that  period  to  the  present  day.  She  refused  to  be 
addressed  by  the  customary  titles  used  by  the  world,  such  as 
Miss,  Mrs.  Madam,  &c. 

X.  1.  After  Ann  was  received  and  acknowledged  as  the 
spiritual  Mother  and  Leader  of  the  society,  the  manner  of  wor- 
ship and  the  exercises  in  their  public  assemblies  were,  singing 
and  dancing,  shaking  and  shouting,  speaking  with  new  tongues 
and  prophesying,  with  all  those  various  gifts  of  the  Holy  Spirit 
known  in  the  primitive  Church.  These  gifts  progressively 
increased,  until  the  establishment  of  the  Church  in  Ainerica  ;  by 
which  those  who  were  in  the  spirit  of  the  work  were  convinced, 
beyond  all  doubt  or  controversy,  that  it  was  the  beginning  of 
Christ's  reign  upon  earth. 

2.  The  first  full  and  public  testimony  which  was  borne  by 
Mother,  against  the  root  of  human  depravity,  was  in  the  year 
1770.  x\nd  the  convincing  power  of  God  which  attended  it, 
caused  the  formal  denominations  to  raise  and  stir  up  tumultuous 
mobs,  by  whom  she  was  often  shamefully  and  very  cruelly 
treated  ;  and  was  a  number  of  times  imprisoned. 


APPENDIX.  621 

XI.  1.  About  that  time,  on  the  first  clay  of  the  week,  at  her 
father's  house,  where  the  society  were  assembled,  and  while  in 
the  worship  of  God,  under  great  power,  the  house  was  beset  by 
a  tumultuous  mob,  at  the  head  of  which  was  the  warden.  They 
broke  open  the  door,  and  dragged  out  Mother,  and  east  her  into 
the  dungeon  of  the  stone  prison,  where  she  remained  fourteen 
days,  without  any  sustenance  except  what  was  conveyed  to  her 
by  putting  the  stem  of  a  pipe  through  the  key-hole  of  the 
prison  door,  and  pouring  milk  and  other  liquids  into  the  bowl 
of  it.  This  was  done  by  one  of  the  Believers,  James  Whit- 
taker,  a  young  man  who  had  been  brought  up  by  Mother 
Ann. 

2.  But,  finding  in  her  no  cause  of  accusation,  she  was  set  at 
liberty,  and  continued  to  bear  the  testimony,  as  she  was  moved 
and  directed  by  the  gift  of  God,  and  the  generality  of  the  people 
continued  to  reject  it,  until  the  testimony  ceased  in  England, 
about  two  years  before  she  received  her  mission  and  revelation  of 
God  in  relation  to  America,  by  which  she  saw  the  future  increase 
of  the  work  of  God,  and  the  establishment  and  glory  of  Christ's 
kingdom  in  this  land  of  freedom.  This  she  communicated  to  her 
followers. 

XIT.  1.  Accordingly,  as  many  as  were  able  to  follow  her  in 
the  designed  purpose  of  God,  settled  their  temporal  affaii's  in 
England,  paid  their  passage  at  Liverpool,  on  the  19th  of  May, 
1774,  and  embarked  for  America,  in  the  ship  Mariah,  Captain 
Smith,  of  New- York. 

2.  Those  who  embarked  with  Mother,  were  Elder  William 
Lee,  her  natural  brother,  Elders  James  Whittaker  and  John 
Hocknell,  Richard  Hocknell,  son  of  John  Hockncll,  James. 
Shepherd,  Mary  Parti7igton,  and  Nancy  Lee,  a  niece  of  Mother 
Ann — eight  in  number. 

3.  James  and  Jane  Wardlcy  removed  from  Jo/ui  Townlcifs, 
the  same  summer,  into  a  hired  house,  from  whence  they  were 
afterwards  taken  to  the  alms  house,  and  there  died.  John  Hock- 
nell returned  to  England  in  1775,  and  came  again  to  America, 
with  his  family  and  others ;  and  those  of  the  society  who 
remained  in  England,  being  without  lead  or  protection,  gene- 
rally, lost  their  power,  and  fell  into  the  common  course  and 
practice  of  the  world. 

XIII.  1.  Before  they  embarked,  Mother  Ann  told  the  cap- 
tain that  he  should  not  have  whereof  to  accuse  them,  except  it 
were  concerning  the  law  of  their  God.  While  on  their  passage, 
they  went  forth,  in  obedience  to  their  inward  feelings,  to  praise 
God  in  songs  and  in  dances.  This  offended  the  captain  to 
such  a  degree  that  he  threatened  to  throw  them  overboard,  if  they 
attempted  the  like  exercise  again.  But,  as  Mother  Ann  had 
put  her  trust  in  God,  whom  she  feared,  she   was  not  willing  to 


G22  Al'PENDIX. 

be  restraiuod  in  her  duty,  by  the  fear  of  mortals ;  she  there- 
fore chose  to  obey  Grod  rather  than  man,  and  accordingly  went 
forth  again,  iu  obedience  to  the  Divine  influence  she  felt. 

2.  At  this  the  captain  became  greatly  enraged,  and  attempted 
to  put  his  threats  into  execution.  But  that  God  in  whom  they 
trusted,  and  who  had  sent  them  to  do  his  will,  protected  them  in 
a  marvellous  manner.  It  was  in  the  evening,  in  the  time  of  a 
storm ;  and  the  ship  suddenly  sprung  a  leak,  occasioned  by  the 
starting  of  a  plank  between  wind  and  water.  The  water  now 
flowed  in  so  rapidly  that,  notwithstanding  all  their  exertions  at 
the  pumps,  it  gained  upon  them  so  fast  that  the  whole  ship's 
crew  were  greatly  alarmed.  The  captain  turned  pale  as  a  corpse, 
and  said  they  must  all  perish  before  morning ;  for  he  saw  no  pos- 
sible means  to  save  the  ship  from  sinking. 

3.  But  Mother  Ann  maintained  her  confidence  in  God,  and 
said,  '•  Captain,  be  of  good  cheer  ;  there  shall  not  a  hair  of  our 
heads  perish.  We  shall  all  arrive  safe  at  America.  I  just  now 
saw  two  bright  angels  of  God  standing  by  the  mast,  through 
whom  1  received  this  promise."  She  then  encouraged  the  sea- 
men, and  she  and  her  companions  zealously  assisted  at  the 
pumps.  Shortly  after  this,  a  large  wave  struck  the  ship  with 
great  violence,  and  the  loose  plank  was  instantly  closed  to  its 
place. 

4.  Whether  this  remarkable  incident  was  eifected  by  the  vio- 
lent force  of  the  wave  against  the  plank,  or  by  some  other  unac- 
countable means,  it  was  then  viewed  by  all  on  board  as  a 
miraculous  interposition  of  Divine  Providence  in  their  favor. 
They  were  soon,  in  a  great  measure,  released  from  the  pumps; 
the  captain,  after  this,  gave  them  free  and  full  liberty  to  worship 
God  according  to  the  dictates  of  their  own  consciences,  and 
promised  that  he  would  never  molest  them  again.  He  was 
faithful  to  his  promise,  and  treated  them  with  kindness  and 
respect  during  the  remainder  of  the  voyage,  and  was  after- 
wards free  to  declare,  that  had  it  not  been  for  these  people, 
he  should  have  been  sunk  in  the  sea,  and  never  reached 
America. 

5.  Thus,  after  enduring  the  storms  and  dangers  of  the  sea,  in 
an  old,  leaky  ship,  which  had  been  condemned  as  unfit  for  the 
voyage,  and  came  very  near  foundering  at  sea,  they  all  arrived 

See  Milieu  ^'^^^  ^^  Ncw-York,  On  the  sixth  of  August  following.  This 
luai Church  account  was  attested  by  the  captain,  and  by  many  witnesses, 
^■'"'  both  believers  and  unbelievers. 

XIV.  1.  When  Mother  landed  at  Neiv-York,  she  counselled 
those  who  came  with  her,  for  a  season,  to  seek  their  livelihood 
where  they  could  find  employ,  as  they  were  mostly  poor,  and 
had  nothing  to  subsist  upon  but  what  they  obtained  by  honest 
industry.     Accordingly,  they  were  all  scattered  in  diiferent  parts 


APPENDIX.  623 

of  the  country.  Mother  Ann  herself  remnined  in  New-York,  in  a 
family  by  the  name  of  Smith,  in  Quee/i-sfreet,  (uow  Pearl- 
street,)  where  she  was  treated  with  great  kindness,  and  con- 
tinued there  until  the  spring  of  the  year  1776. 

2.  John  Hockiiell,  about  this  time,  sailed  for  England,  to 
bring  out  his  family  and  make  further  arrangements  for  the 
settlement  of  the  society  in  this  country.  During  John  Ilock- 
tteWs  absence  to  England,  Mother  Ann  went  several  times  up 
the  river,  and  visited  those  of  the  society  who  resided  in  the 
vicinity  of  Albany,  and  was  occasionally  visited  by  some  of  them ; 
but  still  continued  her  residence  in  New-York. 

3.  In  the  latter  part  of  the  summer  or  beginning  of  Autumn, 
1775,  Abraham  Stanley  was  visited  with  a  severe  sickness.  To 
nurse  and  take  care  of  him  in  this  sickness,  required  Mother 
Ann's  whole  time  and  attention.  This  duty  she  performed  with 
the  utmost  care  and  kindness,  though  often  at  the  expense  of 
great  sufferings  on  her  own  part.  Their  earnings  now  ceased, 
and  they  were  reduced  to  extreme  poverty. 

4.  Abraham  at  length  recovered  his  health,  so  as  to  be  able 
to  walk  the  streets ;  and  though  he  never  had  been  considered  as 
a  faithful  and  substantial  Believer;  yet  he  had  hitherto  supported 
his  credit  and  reputation,  and  maintained  an  outward  conformity 
to  his  faith.  But,  on  regaining  his  health,  and  before  he  was 
fully  able  to  return  to  his  occupation,  he  began  to  associate  with 
the  wicked  at  public  houses,  and  soon  lost  all  sense  and  feeling 
of  religion,  and  began  to  oppose  Mother  Ann's  testimony  in  a 
very  ungodly  manner,  and  urged  her  to  renounce  it,  and  live  in 
sexual  cohabitation,  like  the  rest  of  the  world.  She  replied, 
that  she  was  willing  to  do  anything  for  him  which  justice,  reason, 
or  humanity  required ;  but  she  would  never  consent  to  violate 
her  duty  to  God,  and  endeavored  to  prevail  on  him  to  return  to 
his  duty  and  be  faithful. 

5.  But  Abraham  was  determined  to  pursue  the  course  of  the 
world,  and  continued  his  vicious  practice,  instead  of  returning  to 
his  occupation,  and  left  Ann  to  provide  for  herself.  At  length 
he  brought  a  lewd  woman  into  the  house  to  her,  and  declared  that 
unless  she  would  consent  to  live  in  sexual  cohabitation  with  him, 
he  would  take  that  woman  for  his  wife.  Ann,  with  great  firm- 
ness and  resolution,  replied,  that  she  would  not  do  it  though  he 
should  take  her  life  as  the  consequence  of  her  refusal. 

6.  She  also  informed  him,  in  plain  terms,  that  she  considered 
his  cruel  and  abusive  conduct  as  a  very  unjust  requital  for  the 
uniform  kindness  and  attention  which  she  had  paid  to  him,  both 
in  sickness  and  in  health ;  and  said  she  was  still  willing  to  take 
the  most  tender  care  of  him,  if  he  would  return  to  his  duty,  and 
conduct  himself  as  he  ought  to  do;  and  urged  him,  in  the  most 
feeling  manner,  to  return  to  the  obedience  of  his  faith ;  but  all 


624  APPENDIX. 

to  no  effect.     He  soon  went  off  with  the  woman,  to  a  distant  part 
of  the  city,  and  it  was  reported  that   he  was  shortly  after  mar- 

8ee  MiUen-  ried  to  her.     Thus  ended  the  connection  between  Mother  Ann 

niaichurch  g^^^j  Abraham  Stanley. 

7.  She  then  went,  by  water,  up  to  Albany,  and  from  thence  to 
Niskeuna,  (now  Watervliet,)  and  about  the  month  of  Septem- 
ber, fixed  her  residence  where  the  Church  is  now  established, 
eight  miles  Northwest  from  the  centre  of  the  city  of  Albany. 
This  was  an  obscure  place  in  the  wilderness,  remote  from  the 
public  eye.  Here  the  Believers  gathered  as  their  place  of  resi- 
dence ;  and  here  they  held  their  solemn  meetings,  particularly  on 
the  first  day  of  the  week,  full  three  years  and  a  half,  until  the 
opening  of  the  testimony  in  the  spring  of  the  year  1780.  At 
this  time,  various  reports  began  to  be  spread  abroad  concerning 
these  people. 

XV.  1.  The  first  general  opening  of  the  testimony  in  Aiyierica, 
was  at  New-Lebanon,  county  of  Columbia,  and  State  of  New- 
York  ;  in  consequence  of  a  remarkable  religious  awakening  which 
had  taken  place  in  those  parts,  in  the  year  1779,  and  was  a  work 
of  preparation  for  the  reception  of  the  Gospel,  which  was  opened 
the  following  year,  (1780,)  and  received  by  many. 

2.  As  Mother  and  the  Elders  who  came  from  England, 
resided  at  Watervliet,  then  about  forty  miles  distant  from  the  main 
body  of  those  who  had  lately  believed  ;  and,  as  great  numbers  from 
New-Lebano7i,  and  other  eastern  parts,  resorted  there  for  instruc- 
tion and  counsel,  the  Believers  at  Neiv-Lebanon,  Hancock,  and 
other  places,  who  were  able,  found  it  necessary  to  take  provisions 
there  for  their  support,  which  served  as  an  occasion,  to  some  pre- 
judiced persons,  to  misrepresent  and  accuse  the  people  of  being 
enemies  to  the  country,  and  to  stir  up  those  in  power  to  persecute 
and  distress  them. 

XVI.  1.  One  particular  circumstance  of  this  kind  took  place 
in  the  month  of  July,  1780.  As  David  Darrow  was  on  the  way 
between  Lebanon  and  Albany,  with  a  flock  of  sheep,  which  he 
was  driving  to  Watervliet,  he  was  followed  by  a  company  of  evil- 
minded  men,  who  pretended  to  have  authority  to  arrest  him. 
Accordingly,  they  brought  him  back,  with  his  sheep,  to  Nevj- 
Lebano7i,  and  took  him  before  the  court,  under  pretence  of  treason. 
But,  finding  no  just  ground  of  accusation  against  him,  to  answer 
their  purpose,  these  ravenous  wolves,  after  dividing  the  sheep 
among  themselves,  sent  their  owner,  (accompanied  by  Joseph 
Meacham)  under  guard,  to  be  tried  by  the  commissioners  at 
Albany. 

2.  Being  brought  before  the  commissioners,  they  were  required 
to  promise  obedience  to  their  laws,  without  being  informed  what 
those  laws  would  be.  But,  had  the  commissioners  even  been  dis- 
posed to  form  laws  consistent  with  the  faith  of  the  Believers,  they 


APPENDIX. 


625 


well  knew  that  it  was  contrary  to  their  faith  to  make  any  such 
promise,  because  they  considered  all  such  outward  obligations 
as  masks  of  hypocrisy,  under  which  their  accusers  themselves 
were  acting  in  direct  violation  of  those  just  and  equitable  princi- 
ples, in  support  of  which,  they  pretended  to  be  contending  with 
the  powers  of  Britain. 

3.  Besides,  they  were  aware  of  the  design  of  their  accusers,  to 
take  an  undue  advantage  of  such  promises,  whereby  they  might 
either  distress  them,  or  compel  them  to  bear  arms  and  shed 
human  blood,  contrary  to  their  faith.  And,  as  the  Spirit  of 
Christ,  which  they  had  within  them,  both  disposed  and  enabled 
them  to  keep  every  just  law,  without  any  external  obligation; 
therefore,  they  could  not  in  conscience  answer  the  request. 
Whereupon  David  Darrow,  Joseph  Meacham,  and  Elder  Joh7i 
Hocknell,  were  put  into  prison;  and,  soon  after  Hezekiah  Ham- 
mond and  Joel  Pratt ;  and  then  Mother  Ann,  accompanied  by 
Mary  Partington,  Elder  William  Lee,  Elder  James  Whittaker, 
and  Calvi?i  Harloiv,  all  of  whom  were  leading  characters  in  the 
work,  were  arrested  and  imprisoned  at  Albany. 

4.  All  this  took  place  at  the  instigation  of  certain  designing 
men  in  the  east,  who  were  continually  stirring  up  those  in 
authority,  and  other  citizens  who  were  otherwise  well  disposed. 
Nevertheless,  the  commissioners  at  Albany  generally  treated 
Mother  and  the  Elders  with  kindness ;  and  many  sensible  and 
candid  men  expressed  their  displeasure  at  the  injustice  and  in- 
consistency of  imprisoning  and  oppressing  an  innocent  people  for 
no  other  cause,  in  reality,  but  their  peculiar  faith ;  and  especially 
at  a  time  when  the  nation  itself  was  struggling  to  get  free  from 
the  oppression  of  a  foreign  yoke. 

XVII.  1.  Yet,  notwithstanding  those  outward  bonds  of  afflic- 
tion, the  "Word  of  God  was  not  bound,  but  even  through  the  grates 
the  prison,  was  preached  to  crowded  assemblies.  Many  received 
faith  through  the  Elders,  while  in  prison,  and  came  and  confessed 
their  sins,  "  and  showed  their  deeds ;  "  and  such  was  the  convinc-  g^^  ^g,^ 
ing  power  of  Grod  which  attended  the  Word,  that,  frequently  in  xix  18-20. 
presence  of  the  crowd,  open  confessions  were  made,  of  every 
known  sin ;  so  mightily  grew  the  Word  of  God  and  prevailed. 
Although  the  persecutors  intended  this  imprisonment  of  Mother 
and  the  Elders,  for  evil ;  yet  the  Lord  overruled  it  for  good, 
while  it  wrought  effectually  to  the  spreading  of  the  Gospel. 

2.  Believers  were  allowed  the  privilege  of  communion  with 
those  in  prison,  and  of  ministering  freely  to  their  necessities. 
But,  very  shortly  after  their  imprisonment,  Mother  was  separated 
from  the  rest,  and  taken  from  Albany,  accompanied  by  Mary 
Partington,  and  conveyed  down  the  river,  with  a  design  of  ban- 
ishing her  to  the  British  army,  which  then  laid  at  Neiv-  York  ;  but, 
her  persecutors  failing  of  their  purpose,  she  was  landed,  and  put 


G26  APPENDIX, 

into  prison  at  Poughkeepsie,  wbere  she  remained  until  about  the 
last  of  December.* 

3.  The  Elders  and  Believers  at  Alba?}7j,  having  been  released 
about  the  20th  of  the  same  month,  without  any  formal  trial,  by 
order  of  (Jov.  George  Clinton.  This  was  done  as  soon  as  he  was 
properly  informed  of  the  matter.  And,  on  receiving  information 
from  Mother's  associate  Elders,  William  Lee,  and  James  Whit- 
taker,  of  her  treatment,  and  by  their  intercessions  in  her  behalf, 
he  immediately  issued  an  order  for  her  releasement,  having  had 
no  certain  knowledge  of  the  affair  before.  Thus  she  was  released 
about  the  last  of  December,  1780,  and  joyfully  returned  to  her 
children,  to  their  great  consolation.  Governor  G-.  Clinton  visited 
New-Lebanon  after  the  Church  was  established,  upwards  of 
twenty  years  after  the  above  circumstances,  and  mentioned  the 
event  of  his  releasing  "your  Mother,"  (as  he  termed  it,)  and  ex- 
pressed much  satisfaction  in  having  done  so. 

4.  It  is  particularly  worthy  of  observation,  that,  in  all  those 
imprisonments,  and  the  accusations  against  Mother  and  the 
Elders,  and  others  of  the  Believers,  both  in  Englaiid  and 
America,  no  fault  could  ever  be  found,  as  to  their  lives  and 
moral  character;  nor  any  evil  alleged  against  them,  but  from 
mere  slander,  on  account  of  their  faith  and  testimony.  Nor  was 
any  persecution  ever  raised  against  them,  but  by  means  of  that 
false  religion  and  spirit  of  oppression,  which  had  long  been 
established  in  the  British  dominions,  and  whose  despotic  influence 
had  not  yet  ceased  in  America, 

XVIIL  1.  It  is  unnecessary,  however,  to  enlarge  on  this 
subject,  or  to  state  all  the  particulars  of  the  abuse  which  Mother, 
and  the  Elders,  and  the  Believers  in  America  received  on  differ- 
ent occasions,  from  lawless  rufSans,  who  were  taught  by  the  false 
religion  of  their  forefathers,  to  commit  the  most  scandalous  imt- 
rages  upon  a  harmless  people,  under  pretence  of  suppressing 
error.  It  may  here  sufiice,  simply  to  observe,  that  Mother  was 
the  principal  object  at  which  their  rage  was  pointed;  that  during 
the  time  of  her  ministry,  she  frequently  suffered  cruel,  shameful, 
and  immodest  abuse,  and  at  times  it  seemed  as  though  nought 
but  supernatural  power  saved  her  life.  The  Elders  also,  were 
at  times,  most  cruelly  beaten  and  abused  by  lawless  mobs,  with- 

*  This  circumstance  was  evidently  a  providential  interposition  in  favor  of  Mother 
It  was  known  by  ber  persecutors  that  a  vessel  lay  off  Poughkeepsie,  procuring  sup- 
plies for  the  British;  and  notwithstanding  a  pretended  patriotism  in  persecuting 
the  innocent,  lest  they  should  betray  their  country,  they  themselves  could  screen 
the  known  enemies  of  the  country  from  exposure,  and  connive  with  them,  with  a 
view  to  obtain  their  assistance  in  banishing  Mother.  Thus  clearly  showing,  that 
it  was  not  on  account  of  any  fears  for  the  country  that  they  persecuted,  and  sought 
to  banish  her,  but  that  they  hoped  thereby  to  get  rid  of  her  convincing  testimony, 
against  their  sinful  lives  But,  owing  to  an  alarm  that  the  Americans  were  coming 
on  to  take  tlic  said  ship,  the  crew  set  sail  the  night  before  they  arrived  at  Pough- 
keepsie, with  Mother.  And  thus  were  her  malicious  persecutors  disappointed  in 
their  design. 


APPENDIX.  G27 

out  the  least  immoral  accusation  having  ever  been  substantiated 
against  them.  Others  also  of  the  people  suffered  much  abuse, 
both  in  person  and  property,  solely  on  the  ground  of  their  faith 
and  cross-bearing  life. 

2.  But  Mother's  testimony  was  supported,  and  gained  the 
ascendency,  amidst  those  scenes  of  trial  and  difficulty,  which,  to 
every  outward  appearance,  were  insurmountable,  and  under  which 
she  persevered,  unshaken  and  immovable,  with  that  patience  and 
fortitude  of  mind  which  surpassed  all  human  comprehension. 
And,  although  unsupported  by  letter-learning,  and  independent 
of  man's  wisdom ;  yet  she  was  supported  by  that  hidden  wisdom 
and  power  of  God,  by  which  she  opened  the  Scriptures,  and  the 
very  nature  of  things,  in  so  convincing  a  manner,  that  none  were 
able  to  gainsay  or  resist  the  force  of  her  words,  upon  any  principle 
of  candor. 

3.  After  Mother  and  the  Elders  were  released  from  prison, 
they  again  collected  together  at  Watei'vliet,  where  they  were 
visited  by  great  numbers  from  distant  parts  of  the  States  of  New- 
York,  Massachusetts,  Connecticut,  New-Ham-pshire  and  Maine, 
who  received  faith ;  and  through  the  power  and  gifts  of  God, 
which  were  abundantly  manifested  for  the  destruction  of  sin,  and 
the  salvation  of  souls,  many  were  filled  with  j/'o?/  ujtspeakable  and 
full  of  glorij,  and  increased  in  their  understanding  of  the  way  and 
work  of  God. 

XIX.  1.  In  May,  1781,  Mother  and  the  Elders  left  WatervUet 
and  visited  the  different  parts,  from  place  to  place,  where  the 
Gospel  had  been  received ;  and  in  all  the  principal  places  which 
they  visited,  they  were  resorted  to  from  the  adjacent  parts;  and 
their  ministry  being  every  where  accompanied  with  the  gifts  of 
the  Holy  Spirit,  in  searching  out  sin  and  purging  iniquity  from 
the  soul.  Believers  were  built  up  in  their  most  holy  faith,  and 
received  an  increase  of  that  overcoming  power  by  which  they  were 
enabled  to  keep  out  of  sin,  were  filled  with  consolation  and  peace, 
and  many  were  added  to  the  faith.  In  these  journeys  they  were 
much  persecuted  and  abused,  by  the  wicked  opposers  of  the 
truth. 

2.  Having  finished  their  labors  among  the  distant  Believers, 
they  returned  to  Watervliei,  where  they  arrived  in  Angust,  1783, 
having  been  absent  about  two  years  and  four  months.  On 
the  21st  day  of  July,  in  the  year  following.  Elder  William  Lee 
departed  this  life  at  Wafervliet,  being  forty-four  years  of  age. 

3.  The  decease  of  Elder  William  served  as  a  particular  means 
of  preparing  the  minds  of  Believers  for  a  still  heavier  trial,  in 
being  deprived  of  the  visible  presence  and  protection  of  Mother, 
the  thought  of  which  seemed  almost  insupportable  to  many.  But 
having  finished  the  work  which  was  given  her  to  do,  she  departed 
this  life  at  WatervUet,  on  the  8th  day  September,  1784. 


628  APPENDIX. 

4.  Thus,  in  the  early  dawn  of  the  American  revolution,  when 
the  rights  of  conscience  began  to  be  established,  the  Moimmg 
Star  of  Christ's  second  coming,  disappeared  from  the  view  of 
the  world,  to  be  succeeded  by  the  increasing  brightness  of 
the  Sun  of  Righteousness  and  all  the  promised  glory  of  the 
latter  day. 

5.  And  thus  the  full  revelation  of  Christ,  in  its  first  degree, 
was  completed  ;  which  was  according  to  that  remarkable  prophecy 
of  Christo-pher  Love,  (who  was  beheaded  under  Cromwell,) 
"Out  of  thee,  0  England,  shall  a  bright  star  arise,  whose  light 
and  voice  shall  make  the  heavens  to  quake,  and  knock  under 
with  submission  to  the  blessed  Jesus." 

XX.  1.  After  Mother^s  decease,  the  gift  and  appointment  of 
God,  for  the  lead  and  protection  of  the  Believers,  rested  upon 
Elder  James  Whiitaker,  who  was  freely  acknowledged  by  the 
whole  Society  as  their  Elder.  Under  his  ministration,  the  work 
continued  and  increased,  in  purging  away  sin  and  uncleanness, 
and  promoting  union  and  harmony  among  those  who  believed 
and  had  set  out  to  obey  the  Grospel,  in  reproving  the  disobedient, 
strengthening  the  weak,  and  confirming  the  faithful;  till,  having 
finished  his  labors,  he  departed  this  life  at  Enfield,  in  the  State 
of  Connecticut,  on  the  20th  day  of  July,  1787,  being  in  the  37th 
year  of  his  age.  He  was  born  at  Oldham,  near  Manchester, 
England,  February  28th,  1751. 

2.  Elder  John  Hocknell  (the  last  of  those  from  Europe  who 
were  called  Fathers)  survived  Elder  James  many  years ;  and 
deceased  at  Watervliet,  February,  1799,  being  76  years  of  age. 

3.  But,  after  the  decease  of  Elder  James,  the  leading  gift,  in 
the  visible  administration,  descended  upon  those  who  had  received 
the  Grospel  in  America,  and  was  particularly  vested  in  two, 
namely,  Joseph  Meachavi  and  Lucy  Wright,  who,  according  to 
the  special  gift  and  appointment  of  Grod,  were  known  and 
acknowledged  by  all  to  sta*id  in  the  spiritual  relation  of  a  joint 
parentage  to  the  whole  visible  body  of  the  Believers.  Through 
their  special  labors,  the  Believers  were  gathered  together  into 
families,  according  to  the  revelation  of  God  respecting  the  Church 
of  Christ,  in  the  true  order  of  the  Gospel,  which  order  was 
established  in  the  year  1792.  About  four  years  after.  Elder 
Joseph  (having  finished  his  work)  deceased,  at  New-Lebanon 
August  the  16th,  1796,  aged  54  years.  He  was  born  at  Enfield, 
Connecticut,  February  22,  1742. 

4.  Father  Joseph  was  succeeded  by  Mother  Lucy  Wright,  as 
first  in  the  ministry.  Under  her  administration,  large  accessions 
were  made  to  the  different  societies  of  Believers  in  the  Eastern 
States,  and  several  permanent  societies  were  established  in  the 
States  of  Ohio  and  Kentucky.  She  having  finished  her  work, 
deceased  at  Watervliet,  Albany  County,  N.  Y.,  February  7th, 


APPENDIX.  629 

1821,  aged  61  years.     She  was  born  in  Pitlsfield,  Berkshire 
Co7ini7j,  Mass.,  February  5,  1760. 

XXI.  1.  From  the  beginning  of  the  work  in  America,  in  the 
year  1780,  until  about  the  year  1787,  among  the  subjects  of  it, 
there  was  little  to  be  seen  or  heard  but  the  out- cry  of  convicted 
souls,  laboring  under  the  power  of  God,  and  roaring  like  the 
sound  of  ma7iy  icaters  and  mighty  thunderings  against  the  man 
of  sin,  and  all  that  is  of  the  world,  the  hist  of  the  Jlesh,  the  lust 
of  the  eyes,  and  the  pride  of  life;  shaking  and  trembling;  pro- 
phesying or  speaking  with  new  tongues ;  singing  and  dancing ; 
leaping  and  shouting,  day  and  night;  with  such  various  su- 
pernatural effects  of  the  power  of  God,  as  appeared  to  the 
blind  spectators  of  this  world  like  the  most  unaccountable  con- 
fusion. 

2.   But  such   as  were  in  the  work,  knew  what   those  things 
meant,  and  felt  therein  the  greatest  order  and  harmony,  it  being 
to  them  the  gift  and  work  of  God  for  the  time  then  present ;  they 
knew  that  nothing  would  be  shaken  thereby,  but  those  things 
thai  must  be  shaken  out,  before  the  "kingdom  of  God"  could  See  Luke, 
be   established  in  the  soul.     Hence  these  operations  bore  the  lee'i^coi. 
strongest  evidence  that  the  world  was  actually  come  to  an  end,   x.  n. 
(at  least  to  those  who  were  the  subjects  of  them,)  and  the  day  of 
judgment  commenced. 

8.  But,  when  they  had  found  a  sufficient  degree  of  mortification 
and  death  to  the  life  and  influence  of  a  corrupt  nature,  and  sepa- 
ration from  the  spirit  of  the  world,  the  scene  changed,  and  such 
righteousness,  peace,  and  order  followed,  as  had  never  before  been 
established  on  this  earth,  since  man  was  created. 

XXII.  1.  During  the  progress  of  this  remarkable  change,  the 
testimony  was  entirely  withdrawn  from  the  world.  Believers  had 
all  they  were  able  to  do,  to  gather  together,  and  organize  the 
society  in  its  various  branches,  and  establish  the  true  order  of 
government,  with  the  necessary  rules  and  regulations  for  protec- 
tion. Therefore,  though  the  men  of  the  world,  generally,  have 
been  obliged  to  acknowledge  that  the  visible  fruits  were  good, 
yet  the  real  internal  work  from  which  those  fruits  were  produced, 
was  wholly  hid  from  their  eyes.  And,  though  some  have 
ignorantly  tried  to  ascribe  these  evidently  good  effects  to  some 
secret  evil  cause;  yet  every  reasonable  person  must  grant,  that 
an  evil  tree  ca?i7iot  bring  forth  good  fruit. 

2.  Consequently,  that  testimony  which  is  productive  of  faith- 
fulness, justice,  righteousness,  and  every  virtue,  in  relation  to 
things  both  temporal  and  spiritual,  must  have  proceeded  from  the 
eternal  Fountain  of  truth  and  goodness.  Therefore,  the  fruits 
and  effects  of  the  present  Gospel  of  Christ,  are  justly  to  be  con- 
sidered as  a  standing  evidence  of  the  real  character  of  Mother 
and  the  Elders,  and  of  all  those  who  have  been  leaders  in  the 


630  APPENDIX. 

work,  whatever  wicked  and  unreasonable  men  may  insinuate  to 
the  contrary. 

3.  The  testimony  was  withdrawn  from  the  world  about  the 
year  1785,  and  was  rarely  opened  to  any  until  about  the  year 
1798;  after  which,  there  were  a  few  small  openings,  in  different 
places,  to  such  as  were  in  a  special  manner  awakened ;  but 
nothing  very  remarkable  appeared  in  the  order  of  providence,  to 
open  the  way  for  the  spreading  of  the  Grospel,  until  about  the 
beginning  of  the  present  century. 

XXIIL  1.  In  the  year  18(Jl,  an  extraordinary  work  of  God 
began  in  Keiitucky  and  the  adjacent  States,  which  prepared  the 
way  for  the  testimony  of  the  Gospel  to  be  opened  in  this  western 
country,  in  the  year  1805. 

2.  Accordingly,  on  the  first  day  of  January,  1805,  three  mes- 
sengers, namely,  John  Meacham,  Benjamin  S.  Youngs,  and 
Ismchar  Bates,  were  chosen  and  sent  by  the  raovings  of  the 
Spirit  and  union  of  the  community,  from  the  Church  at  New- 
Lehanon,  to  the  people  of  the  revival  in  Kentucky  and  the 
adjacent  States,  and  were  cordially  received  by  a  number  of 
the  first  leading  characters  in  the  revival,  and  opposed  by 
others. 

3.  A  general  account  of  this  extraordinary  work  in  Kentucky, 
and  the  parts  adjacent,  from  the  year  1801,  until  the  year  1805, 
may  be  seen  in  a  pamphlet  published  by  Richard  WNemar, 
1807,  entitled.  The  Kentucky  Revival;  with  an  account  of  the 
entrance  and  progress  of  the  testimony,  and  the  opposition  it 
received  from  false  teachers.  Since  that  time,  the  work  has  con- 
tinued to  increase  both  north  and  south  of  the  river  Ohio ;  and 
the  testimony  has  been  firmly  established  in  the  hearts  of  many 
hundreds  in  those  regions,  and  the  work  still  continues  to 
flourish. 

XXIV.  1.  Since  the  opening  of  the  Gospel  in  the  parts  of  the 
country  aforesaid,  the  minds  of  mankind  have  been  greatly  stirred 
up,  both  by  the  way  of  opposition  and  inquiry ;  and  many  are 
struck  with  astonishment  to  see  such  effects  produced  by  means 
which  to  human  wisdom  seem  so  inadequate:  i.e.  to  see  so  many 
persons  of  good  information,  and  of  upright  character,  and  even 
eminent  for  their  piety,  renounce  the  honors,  riches,  and  pleasures 
of  the  present  life,  with  all  their  hopes  of  salvation  upon  their 
former  principles,  to  find  their  relation  to  a  people  whose  faith  is 
said  to  be  founded  upon  the  testimony  of  a  despised  woman. 

2.  But  souls  who  are  truly  convinced  of  sin,  and  are  willing 
to  have  salvation  on  any  terms,  will  not  stumble  at  God's  manner 
of  dispensing  it ;  and  many  such  there  are  at  this  day,  who,  like 
the  tender  branch  of  the  good  olive,  manifest,  by  their  fervent 
prayers  and  tears,  lender  the  pressure  of  an  evil  nature,  that  the 
summer  of  their  redemption  is  "  nigh,  even  at  the  door^ 


APPENDIX.  631 

3.  Tlaerefore,  for  the  sake  of  these,  and  all  other  honest  in- 
quirers after  truth,  the  foregoing  pages  have  been  written  for  their 
information,  with  a  fervent  desire  that  all  such  may  learn  that 
*' Noio  is  come  salvation,  and  strength,  and  the  kirigdom  of  our 
God,  and  the  power  of  his  Christ,^'  according  to  the  promises  of 
God :  and  that  all  such  tyiay  come,  that  will  come,  and  find  sal- 
vation from  all  sin,  and  stre?iglh  and  power  over  the  pro- 
pensities of  a  fallen  and  sinful  nature. 

4.  And  of  this  way  and  work  of  salvation  and  redemption, 
all  the  faithful  members  of  the  Community  of  Believers  in 
Christ's  second  appearing,  are  living  and  practical  witnesses, 
and  lie  open  to  the  view  and  examination  of  all  candid  inquirers 
after  truth. 

Approved  by  the  leading  authority  of  the  United  Society. 

.,,    ,  (BENJAMIN  S.  YOUNGS, 

Attest.  j  Ci^LVIN  GREEN. 

March,  1855. 


THE  END. 


LOCATIONS  OF  THE  SOCIETY. 


Persons  desirous  of  visiting  any  of  the  societies  of  Shakers,  are  respect- 
fully informed  that  there  are  three  in  the  State  of  Neiv-York,  viz: — The 
first  and  largest  at  Neiv-Lebanon,  county  of  Columbia,  2^  miles  south  of 
Lebanon  Springs. — One  at  Waicrvliet,  7  miles  north-west  from  the  city 
of  Albany,  in  the  same  county. — One  at  Groveland,  Livingston  county,  4 
miles  south  of  Mount  Morris. 

Four  in  the  State  of  Massachusetts,  viz: — One  at  Hancock,  Berkshire 
county,  5  miles  west  of  Pittsfield. — One  at  Tyringham,  Berkshire  county, 

3  miles  south  of  South  Lee. — One  at  Harvard,  Worcester  county,  30 
miles  north-west  of  Boston,  2  miles  south-east  of  Grroton  Junction. — One 
at  Shirley,  Middlesex  county,  7  miles  west  of  Harvard,  4A  miles  south-west 
of  Grotou  Junction, 

One  in  the  State  of  Connecticut,  at  Enfield,  Hartford  county,  3  miles 
east  of  Thompsonsville,  and  8  miles  south  of  Springfield. 

Two  in  the  State  of  New-Hampshire,  viz : — One  at  Canterbury,  Merri- 
mack county,  12  miles  north  by  east  of  Concord. — One  at  Enfield,  Grrafton 
county,  12  miles  south-east  of  Dartmouth  college. 

Two  in  the  State  of  Maine,  viz : — One  at  Alfred,  York  county,  30  miles 
south-west  of  the  city  of  Portland. — One  at  New-Gloucester,  Cumberland 
county,  25  miles  north-west  of  Portland. 

Pour  in  the  State  of  Ohio,  viz: — One  at  Union  village,  Warren  county, 

4  miles  west  of  Lebanon,  and  30  miles  north  by  east  of  Cincinnati.  (This 
is  the  first  and  largest  society  in  the  Western  States.) — One  at  Water- 
vliet,  Montgomery  county,  6  miles  south-east  of  Dayton. — One  at  White- 
water, Hamilton  county,  22  miles  north-west  of  Cincinnati. — One  at 
North  Union,  Cuyahoga  county,  8  miles  south-east  of  Cleveland. 

Two  in  the  State  of  Kentucky,  viz: — One  at  Fleasant  Hill,  Mercer 
county,  7  miles  east  of  Harrodsburgh. — One  at  South  Union,  Logan 
county,  15  miles  north-east  of  Busselville. 

These  are  all  the  established  societies  now  existing  as  branches  of  the 
community,  and  are  easy  of  access,  most  of  them  being  located  near  to 
railroad  depots. 

JY.  B.     Various  publications  {large  and  small)  of  the  society   can  be 
obtained  at  any  of  the  aforesaid  places. 


Date  Due 

1 

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